Truth Triumphing Over Falsehood, Treatise · Section 4

Truth Triumphing Over Falsehood · Treatise · Section 4

p. 109Section 4.

Containing certain Corollaries from the premiſed Sections, againſt the Inpugners of Parliaments and Princes Legiſlative Power and Authority in matters of Church-government, Diſcipline, Religion: Together with a compleat Anſwer to Maſter Iohn Goodwins pretended Authorities, my deare Brother Burtons, and others Arguments to the contrary, in Iuſtificaetion of their Independent way, in ſome late Publications; the ſubstance whereof is here clearely refuted; and this point among others, cleared; That juſt humane Civill or Eccleſiaſticall Lawes binde the conſcience in point of obedience, And that there is no exact ſet forme of Church government univerſally preſcribed in Scripture to all Churches.

IN the precedent Sections, I have (according to my ſolemne Covenant and Proteſtation) abundantly cleared the ancient unqueſtionable Iuriſdiction and Legiſlative Authority of our Kings and Parliaments in all matters of Religion, Church-government, Diſcipline, by multitudes of expreſſe Preſidents in all Ages, and Authorities of all kindes: I ſhall in the next place Diſſipate all thoſe empty clouds of objections, which endeavour to obſcure this clear-ſhining Verity; by deducing ſome Corollaries from the premiſes, and then refuting the principle late objections againſt the ſame.

The firſt Corollary is this: That Biſhop Laudes deſperate Poſitions, in his Anti-Parliamentary paper of Hopes and Feares, about calling a Parliament An. 1627. That Church-buſineſſe is not fit for Parliaments: That the Parliament p. 106Houſe, one or both, can be no competent Iudge in any point of Doctrine. That the Papiſts inſult over us by this meanes, and call it Parliamentary Religion. That the King ſuffers by this as much or more than the Church: For in the Statute of ſubmiſſion of the Clergie, the King and the Convocation are Judges of all Eccleſiaſticall Cauſes. An. 25 H. 8. c. 19. And why ſhould the Parliament take this from either? That he ſhould have little hope of good ſucceſſe in Parliament, till they leave medling with the Church. Are all dangerous falſe Poſitions, exceeding derogatory and deſtructive to the indubitable ancient Rights, priviledges, and power of our Parliaments, conſtantly exerciſed and enjoyed without diſpute, even in the darkeſt times of Popery, and higheſt Ruffe of Pope, of Prelates; and ever ſince the Reformation admitted without any oppoſition but by Popiſh Prieſts and Ieſuits, **Page 96. 97. 98.as the forequoted paſſages of Biſhop Jewell, and Biſhop Bilſon, withall the premiſes manifeſt.

Secondly, That Maſter John Goodwins late printed paſſages againſt the Eccleſiaſtical juriſdiction of Parliaments (ſeconded in ſubſtance by ſome**See my Brother Burtons Vindication, p. 69. other Independents) viz.**… Theomachia … 48. 49. 50, Reply to A. S. p. 81. 22. and his Sermon in Feb. 25. 1643. That the generality and promiſcuous multitude of the world, who have a right of nominating perſons to Parliamentary truſt and power, are but a SECVLAR ROOT, out of which the Independent Brethren CONCEIVE AN IMPOSSIBILITY that a ſpirituall extraction ſhould be made: That a man may as well bring a cleane thing out of an uncleane (in Iobs expreſſion) as make A SPIRITVALL EXTRACTION out of this SECVLAR ROOT, who have NO Authority nor power from Chriſt to nominate or appoint who ſhall be the men that ſhall order the affaires of Chriſts Kingdom or inſtitute the government of his Church. That therefore there is AN IMPOSSIBILITY, that a legitimate Eccleſiaſticall power, ſhould according to the minde of Chriſt, or any precept or prefident of Scripture, be by them conferred VPONUPON ANY MAN, OR THAT THE PERSONS SO ELECTED SHOVLD HAVE A POWER by vertue of ſuch nomination or election TO ENACT LAWES OR STATVTES IN MATTERS OF RELIGION, and TO ORDER VNDERUNDER MVLCTS & PAENATIES, HOW MEN SHALL WORSHIP and SERVE GOD &c. Are diametrally oppoſite to the ancient priviledges and undoubted Eccleſiagicall Authority of Parliaments, which they pluck up by the very roots; and altogether as bad as, if not far worſe than Biſhop Laudes, with whom he ſymbolizeth in this particular, (which I have**A full Reply, &c. p. 21. to 24 elſwhere anſwered & fully reſuted.)

Theſe Paſſages of his were firſt unſeaſonably vented by him in a Sermon in Colemanſtreet, 25 February 1643. to what other end, unleſſe to prepare his Auditors to ſlight or reject what ever forme of Church-government the Parliament ſhould preſcribe or ſettle, I cannot diſcerne; for which (with other particulars) being queſtioned before the Committee for plundered Miniſters, even pending the complaint there, he preſumed to juſtifie them againe very unſeaſonably in the Pulpit on a ſolemne Faſt day, and likewiſe in two printed Books to one wherof he prefixed his name, in high affront of that Committee which ſuſpended him and contempt of the Parliaments Authority not to be paralleld in any age, by any perſon, for ought I finde. Which audaciouſneſſe of p. 107his, who pretended ſo much reſpect and honour to the Parliament heretofore, engaged me (according to my Covenant and Proteſtation,) to give a publicke anſwer in print to theſe ſcandalous paſſages, in vindication of the Parliaments indubitable Right and Priviledge, to intermeddle in and make Lawes for all Church matters (as I have manifeſted by a cloud of witneſſes in all ages in the foregoing Section) and ſo farre incenſed the Committee againſt him; that they ſequeſtred him from his living in Colemanſtreet, for the very things I mentioned in my Full Reply, &c. and ordered the paſſages in his Sermon and Theomachia, to be ſpecially reported to the Houſe with all expedition, as an unſufferable affront, and preſumptnons under mining of their Priviledges, which they could neither in honour, nor justice connive at, without exemplary puniſhment, and cenſure. And yet this Gentleman ſince this cenſure hath had the boldneſſe in another Pamphlet of his (to which hee hath prefixed his name) Intituled INNOCENCIES TRIVMPH, (an unfitting Title for a ſequestred Nocent) to deny thoſe very matters of fact, which he voluntarily confeſſed in my hearing before the Committee for which he was ſequeſtred; and to juſtifie his forementioned ſcandalous paſſages, in ſuch a daring way, as cannot bee paralleld.

For firſt he profeſſeth, p. 2. That he hath not denyed the leaſt dram or ſcruple of 1that power (belike he hath weighed it exactly in the ſcales) which is truly Parliamentary, and conſiſtent with the Word of the great and glorious God: of which miſdemeanour he is not in the leaſt meaſure conſcious to himſelfe as yet.

This manifeſtes him incorrigible, impenitent after cenſure, proclaims him that which this whole Pamphlet vainly endeavours to acquit him from; One who hath preſumptuouſly undermined the undoubted Priviledges of Parliaments and here trebles in his former offences.

Secondly, he averreth, that what he formerly preached and writ, was out of 2a loving,Page 4, 5. & tender affectionate jealouſie over the Parliament, leſt poſſibly they might daſh their foot against that ſtone, by which all Rule, all Authority and power will one day be broken in pieces. So that if his tongue or pen, have in the least miſcarried in this point, it was Error Amoris, not Amor erroris: he being extreamly jealous over the Parliament, leſt they ſhould touch with any Title or claime the moſt ſacred and incommunicable Royalties and privilledges of Heaven, and ſo count it no robbery to make themſelves equall to God: knowing moſt aſſuredly, that this is a moſt high provocation to the eyes of the most High, and IF CONTINUED IN, will kindle a fire in the breast of him, whoſe name is Iehovah, which will conſume and devoure, &c.

But good Sir, firſt, can any rationall man thinke (though you ſhould proteſt it ten thouſand times over) that ſuch Anti-Parliamentary paſſages as yours are, ſhould proceed from your love to Parliaments? The blindeſt charity (I feare) will hardly credit it; that a friend to Parliaments ſhould thus ſucceſſively Preach and Print againſt their juriſdiction, more deſperatly than the worſt Malignant, Royaliſt, Cavalier, or the Arch-Prelate himſelfe, as you have apparently done.

Secondly, If this proceeded from ſuch affectionate jealouſie over the p. 108Parliament: I pray what made you ſo ſtrangely, if not ma…gnantly jealous over them, as to feare and preſume, they might daſh their feet againſt that ſtone by which all power ſhall bee broken in peeces; claime the most ſacred and incommunicable priviledges and royalties of Heaven to themſelves, and count it no robbery to make themſelves equall with God? Did the Parliament ever give you the leaſt colour or occaſion of any ſuch uncharitable, unchriſtian, that I ſay not deteſtable jealouſie? could you have harder or more jealous thoughts than theſe of the very Pope or Turke himſelfe, or of that great Antichriſt,**…. Theſ. 2. who exalts himſelfe above all that is called God? Can ſuch jealouſies as theſe iſſued from any but a rancorous or diſaffected heart againſt Parliaments? or did ever ſuch execrable jealouſies as theſe proceed from the heart, tongue, much leſſe the pen of any Oxford Aulicus, or moſt venemous Malignant to our Parliament? Doe their calling of an Aſſembly of moſt pious and conſcientious Divines of all ſorts, to reforme our Church, and conforme its Government, Diſcipline in all things as neere as poſſible to the Word of God, with all their religious proceedings in this kinde, infuſe any ſuch jealouſie into you? If not, then for ſhame retract theſe your groundleſſe fanaticke jealouſies of, and uncharitable hard thoughts againſt the Parliament; elſe the world will cenſure you an Arch-Malignant, and the greateſt Enemie to our Parliament that ever yet appeared openly in Preſſe or Pulpit, within the lines of Communication, if not without them to.

Thirdly, had you had any juſt cauſe of ſuch a jealouſie, yet it had bin your duty to have privately informed your friends in Parliament with, it in a brotherly Chriſtian way: but to publiſh theſe your brain-ſick jealouſies, and ſuſpitions of them behind their backs in open Pulpit, and then to the whole world in print, of purpoſe, to make your Auditors, Readers jealous of them, as men who invaded the very incommunicable royalties and priviledges of heaven, and counted it no robbery to make themſelves equall to God; or to defame, or draw an odium or contempt upon them, and prepare the people before hand to oppoſe or reject whatſoever Church-Government they ſhall eſtabliſh contrary to your Independent way (for there can be no other reall end of theſe your Antiparliamentary Sermons, writings) is ſuch a tranſcendent crime, and high affront againſt the Parliament, as you are never able to expiate; and is ſo farre from extenuating that it aggravates your former offences beyond expreſſion.

Fourthly, Your laſt clauſe: And if continued, &c. intimates and ſpeakes …ound without any ſtraining, that the Parliament for the preſent are guilty of daſhing their foote againſt Chriſt the Rocke; of claiming the moſt ſacred and incommunicable royalties and priviledges of heaven, and making themſelves equall to God: And that if they perſevere in the courſe they have begun (in reforming our Church, and ſetting up a Church Government according to the Word, different from your new way) it is ſuch an high provocation againſt the moſt high, as will kindle a fire in the breſt of him whoſe name is Jehovah; which will conſume and devoure; &c. Could all the Malignant and Prelaticall party in England lay a greater, wickeder or more unjuſt ſcandall in our Parliament then this, or more defame them then by ſuch a falſe report? enough to fire the whole p. 109Kingdome againſt them, as well as Gods wrath? Certainly Maſter Goodwin, I muſt tell you freely without malice or uncharitablenes, (and I beſeech you pardon my zeale in this particular) that your Iealouſie and pen in this, Iam. 3. 6.Jas 3:6was **See Maſter Walkers and Mr. Roburrowes anſwer to them.ſet on fire of hell, rather then heaven, when you printed this paſſage, and what ever cenſure you deſerve, I feare your Book demerits the fire, to purge out this droſſe: yea all the late teares of Repentance you may ſhed, will not be ſufficient to quench thoſe unhappy flames of contention your late Sermons and Pamphlets have kindled in our Church and State, to omit your former Socinian Errors.

Thirdly. Hee profeſſeth, that in caſe he hath ſaid or written any thing detractory 3to the undoubted priviledges of Parliament; Page 3.yet my Inditement againſt him, that he did it,Anſwer. PRESVMTVOVSLY, is ſuch a charge, which men, whoſe ungrounded zeale hath not eaten out the heart of their Charity, cannot lightly but recharge with unreaſonableneſſe, and utter unlikely-hood.

Sir, I dare affirme upon good grounds that you did this preſumptuouſly, as I charge it;**Calepine, Holioke, Calvim, Lexicon Juridicum, Summa Angelica, Tit: Praeſumptio: Media v…lla, Aquinas, and others. Grammarians, Lawyers and Divines informs us, that the Word Preſumptuous, comes from the verbe, Praeſumo; which ſignifies, to foreſtall, to conceive before hand, to uſurpe or take that upon him which belongs not to him; to doe a thing before a man bee lawfully called to it, which belongs not properly to him, or to doe a thing boldly, confidently, or raſhly without good grounds, or againſt Authority, or Lawes, or upon hopes of impunity. He that doth ought in any of theſe ſences, may properly be ſaid to do it PRESUMPTUOUSLY; and that in **Exod. 21. 14. Num. 15. 30. Deut. 1. 43. c. 17. 28. c. 18. 20. 22.Exod 21:14Num 15:30Deut 1:43Scripture phraſe, as well as in common parlance. To apply this to your crime. Firſt, you preached and printed theſe paſſages, of purpoſe to foreſtall the Parliaments and Aſſemblies pious reſolutions, to ſettle one uniforme Church-Government, and ſuppreſſe all private Coventicles of Sectaries or Anabaptiſts contrary to it. 2.Pſal 19. 13. 2 Pet. 2. 10.Ps 19:132 Pet 2:10 To eſtabliſh ſupport that Independent way, which you had before hand without any lawful warrant, conceived, ere the Parliament had made choyce of, or ſetled any Church-Government for you; as the whole Tenor of your Bookes and Sermons evidence. Thirdly, It was no leſſe then high preſumption in you, being a meere Divine, and a man altogether ignorant of, or unskilfull in the ancient Rights and Priviledges of our Parliament (as your writings demonſtrate, and your ſelfe intimate, p. 5.) to undertake to determine and judge of them ſo peremptorily, and in ſuch manner as you have done: When as if you had known any thing concerning the Rights of Parliaments, you might have learned this among other things; That Divines are no competent Iudges of Parliaments Priviledges: That the Priviledges, Rights, and cuſtomes of our Parliaments, are only to be judged and determined by the Parliament it ſelfe, not in or by any other inferior Court, much leſſe in a Pulpit That the power and juriſdiction of the Parliament for making of Lawes, is ſo tranſcendent and abſolute, as it cannot bee confined to cauſes or perſons within any bounds; and that the ſtate and defence of the Church of England is the very firſt matter and care of the Parliament of England; as all the premiſed Preſidents manifeſt, and Sir**In his 4. Inſtitutes c. 1. Of the High-Court of Parliament, and Camden, Holinſhed, Vowell Sir Thomas Smith, concerning Parliaments. Edward Cooke with others might have informed you. And for a man to undertake to judge of that which is above his power; is expreſly defined to bee preſumption, by Richardus de Media villa p. 110in 3. Sententiar: Diſtinct, 26. and other Schoolemen on that place; and by Summa Angelica, Tit. Praeſumptus. Fourthly, You had no lawfull calling nor warrant from Gods Word, or our Lawes to handle the Iuriſdictions and rights of Parliament in your pulpit, nor yet to diſpute them in your writings in ſuch a daring manner by way of oppoſition, or to encourage people to diſobedience to its Eccleſiaſticall Lawes and deſcitions: Therefore in this you were preſumptuous, by the Scriptures owne definition, 2 Pet. 2. 10. Fourthly, after you were queſtioned before a Committee of Parliament for theſe very paſſages in your firſt Sermon, as exceeding ſcandalous & Derogatory to the Members and priviledges of Parliament, yet you in a daring manner, whiles you were under examination, audaciouſly preached over the ſame againe in ſubſtance in your Pulpit on a ſolemne Faſt day, and publiſhed them with additions in no leſſe then two printed Bookes: Yea ſince your very cenſure by the Committee for them, you have in a higher ſtraine then ever, gone on to juſtifie them in print once more, in your Innocencies Triumph; (like an incorrigible delinquent) wherein you ſlander the Parliament more then before, and ſhew your ſelfe a man**2 Pet. 2. 10 12. 1 Tim. 3. 2, 4, 5.2 Pet 2:101 Tim 3:21 Tim 3:41 Tim 3:5 diſpiſing Government (at leaſt any Church-Government, the Parliament ſhall eſtabliſh not ſuitable to your fancy) ſelfe-willed, and even ſpeaking evill of Dignities in your forementioned clauſes & others: Therefore in this regard you are ſuperlatively preſumptuous, by St. Peters reſolution: Yea moſt men, whoſe ungrounded zeale to your new way hath not eaten out his braines, and reaſon too, muſt readily acknowledge it, notwithſtanding your two reaſons to the contrary: To wit, Firſt, your former uninterrupted zeale to this Parliament and its cauſe: (you meane perchance before you were an Independent, and ſince, whiles you thought it would embrace your new way) which doth but aggravate your ſubſequent oppoſition in preſſe and Pulpit, againſt its undoubted juriſdiction. Secondly, The grounds and reaſons you have given of your opinion; (which I ſhall examine in due place) as if men might not do preſumptuouſly againſt the lawfull power of Parliaments and civill Magiſtrates, as you have plentifully done, even with ſome colour of reaſon, as well as inſanire cum ratione: which is all I ſhall anſwer to your reaſons.

4Fourthly, Hee writes, Let Maſter Prynne, Or any other evict mee, of any wilfull or unwilfull violation of the priviledges of Parliament (and I ſhall bee as willing as willingneſſe it ſelfe can make me to further ſuch a conviction) and no man ſhall be more ready then I to crave their pardon,Page 5. or undergoe their Juſtice; nay, I ſhall repent my ſelfe and abhor my errour in duſt and aſhes.

Certainely this your promiſed late Repentance (which is yet contingent, and improbable, after ſo many publike offronts and oppoſitions againſt the power and proceedings of Parliament) will bee a very poore recompence and ſatisfaction for all your former miſdemeanors and ſcandalls to the Parliament; yet late repentance being better then none at all; I ſhall now challenge you to make good this your promiſe, ſince your owne Conſcience and judgment cannot but informe you, I have written enough in the former Sections to evict and convince you and all the world beſides, that you have not only violated, but denyed, oppugned thoſe priviledges of Parliament in Eccleſiaſticall p. 111affaires, which our owne Parliaments in all ages, and Parliamentary Aſſemblies in all other Kingdomes have unqueſtionably exerciſed, enjoyed without any ſuch publique oppoſition as you have made againſt them. And if you now make not good your promiſe, few or none will ever credit you hereafter.

5ly. For the Authors you cite to juſtifie yourſelfe; they are miſerably wreſted and miſtaken for the moſt part. The firſt you quote is Maſter Edwards: who maintaines point blancke againſt you throughout his Treatiſe, a **Page 156. to 183. 237. 237. 238. 280. to 307.Legiſlative and coerceive power in Parliaments and civil Majestrates, even in Church-affaires and matters of Religion, in the very pages you quote, and elſe where Therefore you palpably abuſe the Author and Reader in quoting him to the contrary, who is ſo point-blancke againſt you.

For the paſſage you quote out of his Page, 256. The Parliament interpoſeth no Authority to determine what government ſhall be: whence you inferre (p. 7.) Therefore his opinion appeares to be, either that the Parliament hath No authority, or at leaſt intends not to make uſe of it, in determining a government. It was written only with reference to that preſent time, the Parliament having at that time when he writ (during the Aſſemblies debate and conſultation) interpoſed no Authority to determine what government ſhall be: yet before that it had declared the old prelaticall Lordly government to be aboliſhed, and called an Aſſembly to adviſe with about a New. But to inferre from thence as you doe: Therefore his opinion is, either that the Parliament hath no Authority, or at leaſt intends not to make uſe of it in determining a Government, Is an inference quite contrary to the next enſuing words, and pages; to the whole ſcope of the Authors Booke;**See his Title Page 15. 15 Humbly ſubmitted to the Honourable houſes of Parliament: contrary to his expreſſe words: p. 138. 281. to all his reaſons againſt Toleration of your Way, and to the Parliaments intent in calling the Aſſembly to aſſiſt them in determining and ſetling a Church-government agreable to Gods word. Be aſhamed therefore of this groſſe perverſion of your firſt Authors paſſages, diametrally contrary to this meaning.Page 9 to 14.

Your Paſſages out of Maſter Hayward, Biſhop Iewell, Maſter Fox, Mr. Calvin, Iacobus Acontius, Junius, Peter Martyr, and Gulielmus Appolonius, make nothing at all againſt the Legiſlative Authority of Parliaments, in matters of Religion and Church government, and have no a…inity with your Paſſages, words, moſt of them (& Biſhop Iewel eſpecially as I have**Here p, 96. 97. 98. already proved, vindicating) propugning the very eccleſiaſtical power of Parliaments which you oppugne Indeed ſome of their words ſeeme to diminiſh the Coercive power of Majeſtrat…s, & enforcing of mens conſciences in matters of Religion, which I ſhal anſwer in due place, and manifeſt how you abuſe the Authors herein as well as Mr. Edwards (not hitherto anſwered by any of your party,)Page 9. 11. but how they militat againſt the juriſdiction of Parliaments in making Lawes touching Religion, diſcipline and Church-government, I am yet to ſeeke.

For the Paſſages he aleageth out of the Divines of Scotland, That the Prince or Majeſtrate, may not make or publiſh any Eccleſiaſticall Law without the free aſſent of the Clergy, &c. That he may not by HIMSELFE define or direct ſuch matters, nor make any Lawes therein: That the King hath not a Nomotheticke p. 112Legiſlative Power in matters eccleſiaſticall in a conſtitute Church. That the ordinary power of the King is not to make Eccleſiaſticall Lawes. &c.

I Anſwer,ANSWER. 1. That their only meaning (if I miſtake not) in theſe paſſages is, that the Prince or chiefe civill Majeſtrate of HIMSELFE, without a Parliament, or without the aſſiſtance and conſent of his Nobles, Commons, Clergy, cannot legally make any eccleſiaſticall Lawes to obliege his people: upon which reaſon our Brethren of Scotl. rejected the late**See the Articles of the Scotiſh Commiſſioners againſt Canterbury. New ſervice booke and Canons, and our ſelves the late Canons & &c Oath (which Canterbury wold have obtruded on us) becauſe they were made and preſcribed only by the Kings Authority and the Prelates or Convocations, not the Parliaments; upon which very reaſon the Parliaments of both Kingdomes have reſpectively adjudged both one and other illegall. But that the King, or ſupreame temporall Majeſtrates aſſiſted by a Parliament and Orthdox Divines, may not make binding eccleſiaſticall Lawes; or that their or our Parliaments have not a reall Legiſlative power in any matters eccleſiaſtike (the only point controverſed) is directly contrary both to the conſtant Doctrine and Practiſe of our Brethren and their Church uſed ever ſince the Reformation, & to the proceedings of their laſt Parliaments and generall Aſſemblies as I have**Page 102, 103. 104. formerly manifeſted. You may therefore bluſh, at this your perverting of their meaning as if they held, that the Parliaments, of England or Scotland had no power to make Eccleſiaſticall Lawes for Religion or Church gouernment; when as their Bookes, Actions, addreſſes to our preſent Parliament, their preſence, aſſiſtance in our Aſſembly, proclaimes the contrary: And the very publique Confeſſion of faith profeſſed and ſubſcribed in their Church Anno 1560 Chap. 14 (ſince confirmed by ſeverall Acts of Parliament) doth the like. But admit all thoſe Authors really (as not one of them is in verity) oppoſite to the Eccleſiaſticall Juriſdiction, and Legiſlative power of Parliaments, yet the unanimous practiſe and reſolution of all Chriſtian Realmes, Synods Parliaments, in all ages, contrary to their private novell opinions, is ſufficient infinitly to overbalance them in the Judgements of all prudent men. And thus much for Mr. Goodwins Innocencies tryumph, as to the preſent point.

I ſhall next apply my ſelfe to Anſwer ſuch Objections as my deare Brother, Maſter Henry Burton, hath lately made againſt the premiſes; in his Vindication to my 12. Queeres touching Church-Government, & my Independency examined.

His firſt and principall Objection is this,aaObject. 1. That every particular Church now,bbIn this Vindi…ation p. 1. 2 …8, 42. 48. 51. 52. 53. 60. 6…. 71. conſiſting of viſible Saints, is under Chriſt as the SOLE Head, King, Governour, Law-giver of it: and ſo is ſubject to no other juriſdiction then that of Chriſt, his Spirit, his Word: We hold, that every particular Church is under Chriſts Government, as the SOLE Head King, Lord, & Governour thereof That it is a ſpirituall Houſe, whoſe only builder and Governour is Chriſt, and not man. A ſpirituall Kingdome, whoſe only King is Chriſt, and not man. A ſpirituall Republique, whoſe only Law-giver is Chriſt, and not man. A ſpirituall Corporation, whoſe only head is Chriſt and not man. That no man, nor power on earth, hath a Kingly power over this Kingdome. That no earthly Law-givers may give Lawes to this Kingdome or Republique. That no man may claime or exerciſe a head-ſhip over this body. That no man can or ought p. 113to take the Government of this Communion of Saints. That**Yet Independents though men, may and now doe it. men may not appoint, limit, conſtitute what Congregations of all ſorts they pleaſe, to be Churches of Chriſt, as Nations and Pariſhes. That Chriſt is King over every mans conſcience, ſo that no power on earth, may ſit with him in this his Thror, &c. yea ſo as no human power not Law may intermeddle to preſcribe rules for the Government or formes of this Church of Chriſt. That the Children of thoſe Parents who will not thus acknowledge Chriſt to be their only King and Law-giver, and are aſhamed or afraid to be thus in Covenant with Chriſt, (in the Independents way) as their King, are not to be baptized; ſuch Parents not being within the Covenant. (A very hard and uncharitable cenſure of all Churches, Perſons, who are not Independent) That Chriſt is the ONLY Potentate Law-giver, Lord, King, Governour over Churches, and not men. Not Councells or Senates: That this is Chriſts Royall Prerogative which is incommunicable to ANY or All the powers on earth. That Chriſt hath not delegated his Kingly Office, to any Princes, Magiſtrates PARLIAMENTS to ſet up any forme of Worſhip, of Church-Government, who have no authority to make Lawes to rule or binde any particular Churches: and if they make any ſuch they ſhall be apt to tranſgreſſe them: but yet men muſt take heed how they puniſh them for that tranſgreſſion with any enſereſciderdum, Anſwer.or Club-law. This is the ſumme and (oft repeted) Argument of my deare Brothers Booke.

To give a ſatisfactory Anſwer to this Objection; I ſhall firſt demand of my dear Brother: what he meanes by this frequently incultated aſſertion; That every particular Church is under Chriſt as the only Head, King, Lawgiver, Lord and Governour thereof, &c. and that none ought to have any power, rule or Juriſdiction in the Church but Chriſt alone? If he intends, that he is the only immediate HEAD, KING, Law-giver, and Governour, as he clearely doth, I deſire ſome ſolid ſcripture proofes for it, ſince he produceth none to evince it; the rather, becauſe it is quite contrary to ſundry expres Texts, which ſtile Kings, Majeſtrates, MiniſtersbbRom. 13. 1, 2, 3. Tit. 3, 1. 1 Tim. 2, 2, 1. 2, 13, 14, Act. 20. 28, Heb. 13, 7, 17, 1 Cor 4, 15. 1▪ Iohn 2, 13, Iſay 49, 23, Pſa 8, 16, Pſ. 78, 70, 71, 72,Rom 13:1Rom 13:2Rom 13:3Titus 3:11 Tim 2:21 Tim 2:11 Tim 2:131 Tim 2:14Acts 20:28Heb 13:7Heb 13:171 Cor 4:151 John 2:13Isa 49:23Ps 8:16Ps 78:70Ps 78:71Ps 78:72 Heigher powers, Rulers, Overſeers, Fathers, Nurſing-Fathers, Paſtors,, of & over their Churches, people flocks, who are ever enjoyned to obey & ſubmit unto them; yeaccActs 18. 7, 17, …, 13, 15, Mark 5. 22. Lu. 8, 41. 49.Acts 18:7Acts 18:17Acts 18:13Acts 18:15Mark 5:22 Rulers of the Templ, Congregation Church Rulers, Chife Rulers of the Synagogu: …ay ſometimesddExod, 22. 28. c. 16, 22. c. 34, Exod 7, 1, Pſ. 28, 1, 6, Iohn 10, 34, 35, Cor 8, 1 5 2. Chron. 9, 8.Exod 7:1Ps 28:1Ps 28:6John 10:34John 10:352 Chr 9:8 Gods ſitting upon Gods, throne, to whom men muſt yeeld obedience for the Lords ſake, as to Gods & Chriſts Vicegerents and Embaſſadours. Yea Brother, your ſelfe informe us out of Scripture, pag. 51. That the members of Chriſts body are Superiour, and inferiour; as Paſtors, Teachers, Teaching and RVLING Elders, Helps, GOVERNMENTS Biſhops (or OVERSEERS) &c. If Chriſt then be the onelyonly Head, King, Ruler, Shephard, Governour of his Church, and none elſe, in that ſenſe you object; what will become of theſe Paſtors, Ruling-Elders, Governours Overſeers, which you averre, Chriſt hath fixed in his Churches? What will become of thoſe Independent Ministers, who take upon them (like abſolute kings Popes, Lawgivers) to erect gather new Chruches of their own forming, and preſcribe both Lawes, Rules, Covenants, to them which Chriſt never made? Brother, you muſt expunge the 1 Tim. 5. 17,ff1 Tim. 5, 17 Phil. 1, 2, 1 Cor. 12, 281 Tim 5:17Phil 1:21 Cor 12:28 Let the Elders that RULE well, be counted worthy of double honour: Rom. 13. 1. Let every ſoule BEE p. 115SVBIECT to the HIGHER POWERS, &c. even for CONSCIENCE SAKE: Tit. 3. 1. Put them in minde to be ſubject to Principalities and Powers, to obey Magiſtrates, &c. Heb. 12. 17. Obey them that have THE RULE OVER YOU, and SVBMIT your ſelves, for they watch for your ſoules, as they that must give an account, &c. Remember, Salute all them that have the RVLE OVER YOV: Acts 20. 28. Take heed to the floke over which the Holy Ghoſt hath made you OVERSEERS (or Biſhops) to feed the Church of, God which he hath purchaſed with his bloud. Rom. 12. 8. HE that RVLETH let him do it with diligence. 2 Chron. 9. 8. Bleſſed be the Lord thy God, who delighted in thee to ſet thee VPONUPON HIS THRONE, to BE KING FOR THE LORD THY GOD, &c. with infinite other Texts; yea the very names of Kings, Princes, Governours, Elders, Rulers, Magiſtrates, Overſeers, Biſhops, Teachers, Fathers, Paſtors, Maſters, &c. out of the Bible; and all Chriſtian States, Churches, if you will make Chriſt alone, the only immediate King, Ruler, Governour, Lawgiver of his Church, in the ſence you here object it: and that no perſon nor humane power whatſoever, hath or ought to have any rule, power, or juriſdiction in or over the Churches & people of God. But if you meane no more, but that Chriſt is the ggDan. 1. 7. 27. Luke 1. 23. 1 Tim. 6. 15. Iſ… 9. 6. 7. Pſal. 22. 28. Pſal. 103 19. …. 21. Epheſ. 4. 5. 1 Cor. 8. 5, 6.Dan 1:7Dan 1:27Luke 1:231 Tim 6:15Isa 9:6Isa 9:7Ps 22:28Ps 103:19Ps 103:21Eph 4:51 Cor 8:51 Cor 8:6onelyonly ſupreame Head, King, Lord, Governour, Lawgiver, Paſtor, and Ruler of his Church; and that all other Kings, Princes, Magiſtrates, Rulers, Paſtors, Miniſters, Governours are ſubordinate unto him, as to the King of Kings, Lord of Lords, and chiefe Shepheard of his flock…: your propoſition is true, but your concluſion miſerably falſe; that therfore there are no ſubordinate Kings, Magiſtrates, Rulers, Paſtors, Governours, Lawgivers under him, to rule, governe, order, inſtruct, direct his Churches and people; which the forequoted Texts, your owne experience, reaſon, and the whole world will contradict.

2Secondly, I ſhall demand of my Brother, how he proves all his forementioned Paradoxes concerning Chriſt and the Church, in the ſenſe he propounds them? Or, that his own, or other Independent Churches lately gathered, erected by no other but by men, and conſederated by a new Covenant, framed by men, not Chriſt: hhPag. 49. 50.to be built governed, ordered onelyonly by Chriſt, and not men? to be the ſpirituall Kingdome of Chriſt, &c. whole onelyonly King, Governour, Head, is Chriſt and not man? Or in what Text he can ſhew me any particular Independent Church ſtiled, Chriſts ſpirituall Kingdom and Republike? I find it propheſied. Revl. 11. 15. That when the ſeventh Angel foundeth, The KINGDOMES of this World (which muſt be meant of Nationall Churches which you deny, not of Particular Congregations, which are no ſuch Kingdoms) ſhall become the Kingdomes of the Lord and of his Chriſt.iiPſa. 22. 27, 28 Pſa. 2. 8.Ps 22:27Ps 22:28Ps 2:8 That all the ends of the World ſhall turne unto the Lord, and all the kindreds of the Nations ſhall worſhip before him: for THE KINGDOME is the Lords, and he is the Governour among the NATIONS:kkPſa. 72. 11. Pſa. 86. 9▪ Rom. 15. 4.Ps 72:11Ps 86:9Rom 15:4 That ALL NATIONS ſhall ſerve and worſhip before him: That he ſhall have DOMINION from ſea to ſea, and from the Rivers to the ends of the earthllDan. 7. 27.Dan 7:27 That all DOMINIONS ſhall ſerve and obey him: That the KINGDOMES of the earth ſhall ſing unto the Lord, &c. (All pregnant proofs of Nationall Churches, which ſhould ſerve and obey p. 114Chriſt:) But that Independent particular Congregations of viſible Saints, and they only ſhould be Chriſts Kingdom, Republick, and Governed immediately by him, reſts yet on my Brothers part to make proofe of, when he is able.

Thirdly, I ſhall requeſt my Brothers to ſatisfie me & others, by that Texts 3he can make good theſe Paradoxes of his; ThatmmPag. 44, 45▪ 46. 62. 63. thoſe who will not ſubmit to his Independent Church-government, Covenant, & become members of ſuch Churches, have no intereſt in the Covenant. Sacraments, or Seal of the Covenant, or right to any Church-Communion. That they are not within the Covenant viſibly; and therefore their Children not viſibly to bee baptized; That they profeſſe not Chriſt to be their King, and are afraid, or aſhamed to be in Covenant with Chriſt as their King? &c. Do not theſe uncharitable Paradoxes (good Brother) un-Church, un-Saint all Chriſtians and reformed Churches whatſoever, which ſubmit not to your new way? excluding both them and their Children from the Covenant and Seales of Grace, and all Church-communion, at leaſt in and among your Congregations, as profeſſed enemies to the Kingdome and Soveraignty of Chriſt? Is not this the very language, Doctrine of the Antichriſtian Church of Rome: who vaunts herſelf the onelyonly true Church of Chriſt, out of which there is no ſalvation, un-Churching all Churches, and un-Saincting all Chriſtians but their owne profeſſed members, as haeretickes, Schiſmaticks and enemies to Chriſt? yea, is it not an higher ſtrain of ſpirituall pride and uncharitable Behaviour againſt your brethren then ever the Donatiſts or Nouatians broached? I beſeech you deare Brother, in the bowels of Chriſt, to conſider and recant theſe harſh paſſages, which you can never juſtifie before God or men and have given great offence to many who cordially affect you.

Theſe generall queſtions being demanded, I ſhall next addreſſe my ſelfe to a more particular anſwer of the premiſed Objection,Argu. 1. by reducing it into theſe Logical arguments,Anſwer. which wil beſt detect the fallacies imbecillities of it. The firſt is this. Chriſt is the only immediate ſupreame King, Head Ruler and Governour of every particular Church: Ergo, no Kings Parliaments, Councels, Synode, nnPſ. 10. 16. Pſ. 29, 10, Pſ. 44, 4, Pſ. 47. 2. 6, 7 Pſ 84. 3. Pſ. 89. 18, Pſ. 95, 3, Pſ. 98, 6, Pſ. Pſ. 149, 2, 1 Tim. 1, 17, c. 6. 15, 16, Rev. 15, 3, c. 17, 14, c. 19. 16. Pſal. 22, 18, Pſ. 103. 19. Iſay 9. 7. Dan. 4, 32. Math 10, 13, c. 1. 1. 25.Ps 10:16Ps 29:10Ps 44:4Ps 47:2Ps 47:6Ps 47:7Ps 84:3Ps 89:18Ps 95:3Ps 98:6Ps 149:21 Tim 1:17Rev 15:3Ps 22:18Ps 103:19Isa 9:7Dan 4:32Matt 10:13or any human Power can make any Lawes, Rules, Canons for the ſetling of Religion or reforming, Governing, well ordering of any particular Churches of Chriſt. This is the ſumme of all my Brothers Paſſages.

I anſwer that this is a meere Independent Argument; which will introduce a world of abſurdities if admitted; as I ſhall cleare by theſe following Inſtances.

1. The Scripture is expreſſe nnPſ. 10. 16. Pſ. 29, 10, Pſ. 44, 4, Pſ. 47. 2. 6, 7 Pſ 84. 3. Pſ. 89. 18, Pſ. 95, 3, Pſ. 98, 6, Pſ. Pſ. 149, 2, 1 Tim. 1, 17, c. 6. 15, 16, Rev. 15, 3, c. 17, 14, c. 19. 16. Pſal. 22, 18, Pſ. 103. 19. Iſay 9. 7. Dan. 4, 32. Math 10, 13, c. 1. 1. 25.Ps 10:16Ps 29:10Ps 44:4Ps 47:2Ps 47:6Ps 47:7Ps 84:3Ps 89:18Ps 95:3Ps 98:6Ps 149:21 Tim 1:17Rev 15:3Ps 22:18Ps 103:19Isa 9:7Dan 4:32Matt 10:13That God himſelfe is King yea a great King, over all the earth; That Chriſt is the ONLY Potentate; the King of Kings and Lord of Lords yea a great King over all Gods: That all the Kingdomes and Nations of the earth are the Lords and that he giveth them to whomſoever he will… That his kingdome ruleth over all. Thatoo1 Chron. 29. 11, 12 13. Dan. 5, 11, c. 4, 17, 25.1 Chr 29:111 Chr 29:12Dan 5:11 his is the greatnes, the Kingdom the power and the glory and the Majeſty: that all that is in the Heaven and in the Earth are his: that he is exalted as head over all and raigneth over all, That he is Lord and King of all as well of their bodies, eſtates, as ſoules and conſciences. Ergo, (By my Brothers forme of Arguing.) No Kings, Parliaments Potentates Rulers Kingdoms Republikes, ought to make any Lawes for the government of their Realmes p. 116publikes, Nations, Corporations, or the ordering of mens perſons or temporall eſtates but God and Chriſt alone; and all particular Kingdomes, Societies, States, Corporations, Families, are and ought to be immediatly ſubject to no King, Majeſtrat, Parliament, or human power whatſoever, even in temporall things, but only to God and Chriſt.

2ly. God is more frequently ſtiled in Scripturepp1. Sam. 1. 11. p. 20. 10. p. 46. …. Exod. 15. 3. & infinit other texts, 1. Sam. 17. 47. Pſal. 24. 8.1 Sam 1:11Exod 15:31 Sam 17:47Ps 24:8 The Lord of HOSTS and God of BATTLE, then he is called the only King of his Church; (a Title you can hardly ſhow me in direct termes in ſacred writ:) Yea, his power and providence principally appeares in mannnaging and diſpoſing all occurrences and particulars concerning Hoſts, Armies Battles, as your Brother Burroughs in his Glorious name of the Lord of Hoſts, hath largely manifeſted, Ergo (by this Logicke) No King, Parliament, Generall, Captaine or Councell of Warre may or ought to make or preſcribe any Martiall Lawes for the regulating governing, muſtering Marſhaling, or diſciplyning of their Hoſts, but God alone.

3ly. Chriſt is our only qqIſa. 9. 67. Iohn 13. 9. Acts 2. 36. c. 10. 36. Rom. 14. 6. 7. 8 9. Mat. 6 9. 14. 15. c. 23. 3. 10. Mat. 1. 6.Isa 9:67John 13:9Acts 2:36Rom 14:6Rom 14:7Rom 14:8Matt 6:9Matt 6:14Matt 6:15Matt 1:6Soveraigne Lord, Maſter, Father, Ergo no Landlord Maſter, Father, ought to preſcribe any Lawes, Rules, orders for the better Government of their Tenants, ſervants, families, Children, but Chriſt alone, by your argumentation.

4ly. Chriſt is the rr1. Pet. 1. 25. c 5. 4. Iohn 10. 16. 12. 16. Acts. 3. 22. 23. c. 7. 37 Iohn 6. 45. Iſay. 54. 13.1 Pet 1:25John 10:16John 10:12Acts 3:22Acts 3:23John 6:45Isa 54:13chiefe Shepherd, Biſhop, Prophet. Teacher and Inſtructor of his Church, Ergo none ought (by your reaſoning) to ſeed, teach or inſtruct the Church and people of God, but Chriſt alone: We muſt have no Miniſters, teaching Elders Paſtors, Teachers to inſtruct VsUs henceforth; who are but men and not Chriſt himſelfe.

5ly. Chriſt is the only ſſ1. Tim. 2▪ 5. 1. Iohn 2. 1. 2. Rom. 8-34. Pet. 7. 25.1 Tim 2:51 John 2:11 John 2:2Rom 8Mediator, Advocate, Interceſſor for his Church and people, Ergo none ought by their Prayers and tt1 Tim. 2, 1, 2, 3. Iſah. 59. 11, 12. Ier. 27. 18 c. 36. 25, Rom. 2. Pſal. 122. 61 Tim 2:11 Tim 2:21 Tim 2:3Jer 27:18Rom 2Ps 122:6interceſſions to ſoltcite the throne of Grace for the peace, proſperity, reformation and deliverance of Chriſts Churches, and people, but Chriſt alone. Miniſters muſt not pray for their people, nor Saints one for another, noreither of them for the whole Church of God; if your Argumentation be ſolid.

6ly. If this argument ſtand firme, then marke the inevitable conſequences of it. Independent Subjects will argue with their Princes, Majeſtrates Superiors, thus. Chriſt is our only King, Head, Lord. Therefore we muſt not be ſubject to any Lawes and commands what ſoever, but only to the lawes and precepts of Chriſt, Wives, Children ſervants will reaſon thus; Chriſt is our onelyonly Head, Husband, King, Lord, Father, Maſter. Therefore we will not, we ought not to be ſubject to any of the Lawes, Orders, precepts of our Husbands, Parents, Miniſters, but only to the immediate Rules, Laws, edicts of Chriſt himſelfe. Mutinous or Independent Souldiers will thus argue with their Generalls and Commanders. Chriſt is our only Captaine, Generall and our Lord of Hoſts, Ergo we will be commanded; conducted ordered by none but Chriſt, not by any other Captain or Generall whatſoever. Nay people and every member of your Independent Congregations upon any diſcontent wil thus diſpute with their Miniſters Ruling Elders Congregations. Chriſt is our only head King, lawgiver. Judg. Therefore neither Councels Synods, nor any Independent Miniſters or Congregations may preſcribe any Laws, covenants, Orders, or directions to us, or exerciſe any juriſdiction p. 117ecleſiaſticall over us, or paſſe any cenſures upon us, but only Chriſt himſelfe: Brother, if ſuch Antimonarchicall, Antiparliamentall, and Anarchicall Logicke and Divinity be ever taught and beleeved in the world (which cutts aſunder the nerues, and diſſolves the very foundation of all Governments and Relations whatſoever whether naturall, civill, or Eccleſiaſticall) what an horrible confuſion, will be immediatly produced, to the utter diſtruction of all Kingdomes, Republiques, Churches, Families, Societies, Corporations in the World let all prudent men Judge. Yet this is the dangerous, Logicke, this the Foundation ſtone whereon your whole Independent fabrick is built, the abſurdities and ill conſequences whereof, I truſt all will now at laſt diſcerne.

Secondly, I anſwer, That though Chriſt be the only King and ſupream Lawgiver of his Church; yet it followes not thence, that therfore no Parliament or humane power may or can make Lawes to order or governe the Churches and people of God by, but onelyonly Chriſt. For (Brother) **See Vindication, p. 3940 70. where this is in a manner confeſſed.your ſelfe will grant. 1. That yySee Pareus in Rom. 13 Dub. 7. 8 and D. Willet on Rom. 13. Cant. 6. 7. Doctor Davenant his Praelectiones. De Judice & Norma fides cap. 14. Biſhop Iewels Defence of the Apology part 6. cap. 1. 2. 11, 12, 13, 14, 15. Biſh. Bi…ſons true difference, &c. part. 2. Fridericus Lindebrogus Codex Legum Antiquarum; Lambardi Archaion: Maſter Rutherfords: Due Right of Presbyteries cap. Sect. 5. and p. 355. to 480, &c.Rom 13Song 6:7Parliaments, Kings, and Synods may and ought to make Lawes to ſuppoſſe and puniſh all manner of Idolatry, ſuperstition, Impietie, prophaneneſſes, corruptions, Hereſies, Doctrines, Opinions, and exorbitances whatſoever in their Churches, Miniſters, people, that are contrary to the Word of God, the Lawes Doctrine, Government of Chriſt, or tending to the depravation, diſturbance, or prejudice of the Church and Goſpell. Secondly, they may publiſh Lawes and Canons to ſettle and eſtabliſh the true Confeſſion of the Chriſtian ſaith, the ſincere Ordinances of God, and ſuch a true worſhip, Church-Government, and Diſcipline which is moſt conſonant to his Word, throughout all Churches in their reſpective juriſdictions; yea compell Miniſters to doe their duties, and people diligently to repaire to all the Ordinances of God, to ſanctifie the Lords day, and to obſerve extraordinary dayes of humiliation, and thankſgiving upon extraordinary occaſions. Thirdly, They may enact Lawes and Ordinances to ſettle the places and times of publike Worſhip, and all neceſſary circumſtances w^ch concern the ſame, not peremptorily determined in the Scriptures, & concerning Church aſſemblies. Fourthly, They may enact Laws for the maintenance of Miniſters of all neceſſary Church Officers, and for prayer, preaching reading the Word, adminiſtring receaving the Lords Supper, concerning ordination, Mariage, ſiging faſting, excommunication, agreeable to the Word of God. This I preſume all will grant and my Brother will not deny: which is all I contend for. Therfore Chriſts being the only King, Head, Ruler, and Lawgiver of his Church, is no impediment to Kings, Parliaments, by adviſe of Synods, to enact ſuch Lawes as theſe; and ſo the Argument a meere Independent Nonſequitur.

Thirdly, Chriſt is thezzPſal. 5. 2. Pſal. 145. 1. Iohn 20. 13, 28. 1. Cor. 11. 3.Ps 5:2Ps 1451 Cor 11:3 King, Lord, Head, and Lawgiver of every private Chriſtian or Member of a Congregation, as well as of every particular, or of the whole Catholik Church; and ſoaaPage 18. by your determination) he is ſubject to no other juriſdiction then that of Christ, his Spirit and Word: Yet I hopebbSee this confeſſed, pag. 45. 46, 62. and elſewhere. you will grant; that every Independent Congregation, hath a true juriſdiction and power over every particular member of it, yea a legiſlative power to preſcribe a ſpeciall covenant and ſuch Eccleſiaſticall Rules, Orders, as the whole Congregation p. 118ſhall thinke meet, to which they muſt ſubmit, under paine of excommunication, ſuſpenſion, Non-communion, and denying baptiſme to their Infants, as you plainly intimate, (pag. 44. 45▪ 46, 62, 63.) Therefore theſe titles and Prerogatives of Chriſt, doe not deprive particular Churches of the power of preſcribing covenants, Orders, Rules, and Canons to their Members; much leſſe then whole Synods, Councells, Parliaments, of farre greater wiſdom power Authority then particular Churches: And if private Churches may thus oblige their Members, then much more may Parliaments, Councells, all particular Churches within their juriſdictions: And ſo much in anſwer of this grand argument.

The ſecond is this. **A…gn. 2. Vindication pag. 50. 51.Christ is the full and ſole King, raigning in the heart and conſcience of every true Beleever, He only is King over every mans Conſcience, ſo as no man nor power on earth may ſit with him in this his Throne. Therefore no Parliament, Councell, nor human power may preſcribe Laws for the Government or ordering of the Church, for then of neceſſity man ſhould be Lord over the Conſcience, which is the higheſt preſumption againſt the moſt high.

I anſwer,Anſw. 1. That this argument is grounded upon a very ſandy foundation; and upon this controverſed queſtion, both among Divines, and Caſuiſts; Whether Eccleſiaſticall or Civill human Laws made and ratified by the ſupreame civill Magiſtrates & Parliament, bind & neceſſarily oblige us to obedience in point of conſcience, in caſe they be not contrary to Gods Word, for if they be, all grant they ccActs 4. 18 19, 20. c. 5. 28, 29. Dan. 1. 8. to 17. c. 2. 5. to 17. c. 6. 5, to 28. See Gratian cauſa 11. qu. 3.Acts 4:18Dan 1:8–17do not bind to obedience in point of Conſcience. My Brother here holds the Negative, as an indiſputable Maxime, That theſe Laws bind not the conſcience, in point of Obedience to them: A very dangerous, falſe, unſound Poſition, tending to meere Anarchy, and contempt of all humane Lawes and lawfull Authority in Church or State: And for my own part, I clearely hold the Affirmative to be an undoubted truth. This queſtion is largly debated and held affirmatively by learned Paraeus, Explicatio Dubiorum in c. 13. ad Romanos, Dubium 7. pag. 1413. to 1446. by Muſculus, Peter Martyr, Marlorat, and DoctorddC…tr. 7. p. 617. Willet in their Commentaries on Rom. 13, with other Proteſtants on this Text, by Urſinus: in Expoſit: ſecundi Praecepti, p. 299. by Theodoret; Ambroſe, Beda, Anſelme, and generally moſt ancient and modern Commentators on that Text by Alexander Alenſis: Summa Theologiae: Pars. 2. qu: 120. Artic 2. 3, 4. (with whom all other Shoolemen generally concurre:) Paulus Windek: Canonum & Legum Conſenſus & Diſſenſus cap. 4. p. 12. Stapleton **The Papiſts and we differ ſome what de modo, or manner of binding▪: in Antid: p. 783. Bellarmine, l. 3. c. 9. De Laicis, Pererius: Diſp: 2. Num. 8. by Saint Auguſtine in Epiſt: 54. ad Macedonium, and in Tit. Pſal. 70. by Saint Bernard, Tract: de Praecepto & Diſpenſat: With infinite others. Indeed Maſter Calvin, Inſtit: lib. 3. c. 9. Sect. 15. 18. and lib. 4. c. 10. Sect. 3. 4, 5. Beza, in Notis: ad Rom. 13. Sibrandus, De Pontif: Romano, l. 8. c. 7. and ſome others ſeemingly hold the contrary, yet not generally of all, but of ſome particular humane Lawes, I ſhall briefly lay downe the truth of the affirmative part, out of Pareus and Doctor Willet. in theſe inſuing Propoſitions, and then propound the Affirmative, and anſwer the Negative arguments in their Order, to vindicate this truth, now moſt oppoſed, when it is moſt neceſſary both to be diſcovered and obeyed. The Propoſitions are theſe.

p. 119That all juſt Civill, Eccleſiaſticall, or Oeconomicall Laws and Ordinances made by the King and Parliament, or by lawfull Magiſtrates, Parents, Maſters, Tutors, Superiors, which concerne the duties of the firſt or ſecond Table, do bind the Conſcience, of themſelves, and that ſimply, both in generall, and particular: That all good Laws made for the determining of any neceſſary circumſtances of Gods Worſhip, or neceſſary and profitable for keeping the Commandements of the firſt and ſecond Table, the advancement of Gods Honour and Service, the propagation of the Goſpell, the peace and well ordering of the Church, State, Family; the performance of the externall publike or private exerciſes of Religion; Or to avoyd ſcandalls, Schiſmes, Errors, Innovations, Corruptions in the Church, or to bring men to the Ordinances and knowledge of the truth, doe of themſelves binde the Conſcience, at leaſt in generall, becauſe they tend to the obſervation of the morall Law, which wee are bound in Conſcience to obey. That particular civill and Eccleſiaſticall Laws, wherby the temporall Law givers not only ſignifie what is to be done, but likewiſe ſeriouſly intend to command it, and to obliege the infringers to an offence, doe in particular, and by themſelves bind the Conſcience under paine of ſin and offence of God. That other particular Lawes may bind the Conſcience, though not of themſelves in regard of the thing commanded; yet by accident, when by their violation the Order, Peace, or government of the Church or State is diſturbed, the authority of the Law-givers and Magiſtrates diſpiſed, or juſt ſcandall given to the Church, State, or any weake brethren. The Arguments to prove theſe poſitions follow.

1. Thoſe Laws to which men muſt be obedient and ſubject even for Conſcience 1ſake, and that by Gods own command, muſt neceſſarily binde the Concience. But to ſuch Eccleſiaſticall and Civill Lawes, as are ſore-ſpecified, men muſt bee obedient and ſubject, not only for wrath, but even for Conſcience ſake, Rom. 13. 1, 2, 5. Therefore they muſt neceſſarily binde the Conſcience.

2. Thoſe Lawes whoſe violation drawes both a temporall and ſpirituall 2offence, guilt, and condemnation upon the infringers of them, muſt needs obliege the conſcience, becauſe conſcience is ſenſible of the offence or ſinne committed, and dreads the puniſhment of it. But the violating of ſuch humane Laws as are forementioned, draweseeRom. 1. 2. 3. 4, 5, 6. See Paraeus and Willet on the place.Rom 1:2Rom 1:3Rom 1:4Rom 1:5Rom 1:6 both a temporall and Civill Offence, Guilt and judgment upon men, as the Apoſtle, yea every mans Conſcience, and experience determines. Ergo, they binde the Conſcience.

Thoſe Lawes and Ordinances which God Himſelfe enjoynes us to obey even for the Lords ſake; muſt of neceſſity bind the Conſcience, to ready obedience, becauſe God Himſelfe. (the Soveraigne and ſupreame Lord of the Conſcience) 3commands us to obey them. But God Himſelfe enjoynes us to obey the foreſaid Lawes and Ordinances of men even for the Lords ſake, Romans 13. 1, 3, 5. 1 Pet. 2. 14, 15, 16. Ergo, they bind the Conſcience.

4. Every Supreame Power, Lawgiver, Magiſtrate in commanding ſuch things and making ſuch Laws as aforeſaid, is butffRom. 13. 1. 2, 3, 4. 2 Chron. 9. 8. Deut. 1. 17.Rom 13:1Rom 13:2Rom 13:3Rom 13:42 Chr 9:8Deut 1:17 Gods owne Deputy, Ordinance, Miniſter, Vicegerent; in obeying whom wee obey, and in contemning whoſe Edicts, we contemne even God Himſelfe, from whom they derive their Authority, Rom. 13. 1, 2. 1 Pet. 2. 14▪ 15, 16. Epheſ. 6. 5, 6, 7. Col. 3. 22, 23, 24.

Therefore their juſt Laws muſt needs oblige the Conſcience, as being in ſome p. 120ſence the very Ordinances and Lawes of God Himſelfe, according to that reſolution of Saint ggDe Praecepto & Diſpenſat.Bernard. Sive Deus ſive homo, Vicarius Dei, mandatum quodcunque tradiderit, pari profecto obſequendum eſt cura, pari reverentia deferendum, ubi tamen Deo contraria non praecipit homo: Which hhIn Tit: Pſal. 70.Ps 70Auguſtine thus ſeconds. In eare ſola filius non debet obedire Patri ſuo, ſi aliquod Pater ipſius juſſerit contra Dominum Deum ipſius. Ubi enim hoc jubet Pater quod contra Dominum non ſit, ſic audiendus eſt quomodo Deus, quia obedire Patri juſſit Deus: which he proves by Gods bleſſing of the RECABITES for obeying their Fathers command in not drinking Wine Jer. 25. VponUpon this very ground, Wives are commanded to ſubmit themſelves to their owne Husbands, as UNTO THE LORD; To bee ſubject to them, in every thing as the Church is to Chriſt, Eph. 5. 22, 24. Col. 3. 8.iiEpheſ. 6. 5. 6, 7, 8. Col. 3. 22, 23, 24. 1 Tim. 6. 1, 2. 1 Pet. 2. 18. Eph. 5. 2. to 9. Col. 3. 10. to 26.Eph 6:5Eph 6:6Eph 6:7Eph 6:8Col 3:22Col 3:23Col 3:241 Tim 6:11 Tim 6:21 Pet 2:18Eph 5:2–9Col 3:10–26 Servants are commanded to bee obedient to their Maſters according to the fleſh,… 1 Pet. 2. 18. 19.1 Pet 2:181 Pet 2:19 with feare and trembling and ſingleneſſe of heart,… Rom. 13. 1, 2 Heb. 13. 7, 17 Tit. 3. 1, 1.Rom 13:1Rom 13:2Heb 13:7Heb 13:17Titus 3:1 as unto Chriſt. Not with eye ſervice as men pleaſers, but as the ſervants of Chriſt doing the will of God from the heart;Heb. 13. 7, 17Heb 13:7Heb 13:17 with good will doing ſervice as VntoUnto the Lord not to men:Tit. 3. 1, 1.Titus 3:1 knowing that whatſoever good thing any man doth, he ſhall receive from the Lord,Pet. 2. 15, 16 17 for YEE SERVE (herein) THE LORD CHRIST. If ſervants in obeying their Maſters, Children their Parents, Wives their Husbands lawfull commands ſerve and obey, the Lord Chriſt Himſelfe: as the Scripture poſitively reſolves, then Chriſtian ſubjects and Churches in obeying the lawfull Eccleſiaſticall or Civill Lawes of their Princes and Parliaments, obey and ſerve Chriſt Himſelfe therein, and ſo doe they who enact them; and not commit the higheſt preſumption that can bee againſt the moſt Higheſt, as my Brother objects, without any authority but with his Ipſe dixi.

Fifthly, Paul did endeavour and exerciſe himſelfe to keepe a good Conſcience alwayes both towards God and Man; (by obeying the juſt Laws and commands of man, as well as of God; as ſome Interprets expound it) Acts 24. 16. Yea**1 Pet. 2. 18. 19. 20.1 Pet 2:181 Pet 2:191 Pet 2:20 Peter commands ſervants to be ſubject to their Maſters with all feare, not only to the good and gentle, but alſo to the froward; and even for CONSCIENCE TOWARDS GOOD, to endure griefe, and ſuffer wrongfully from them: and by the 1 Peter 3. 16. We are injoyned to have a GOOD CONSCIENCE Towards men who ſpeake evill of us: Whence thus I argue. If a good Conſcience muſt bee carefully exerciſed and kept as well toward the lawfull precepts and lawes of Man as of God, then certainly they binde the Conſcience as well as the Law of God: elſe what had conſcience to do with them? But the ſuppoſition is moſt evident by the former texts; Therefore the deduction thence.

Sixthly, If ſuch Lawes ſhould not bind the conſcience and inward man to the cheerfull practicall obedience of them; but only the purſe and outward man, the obedience to them would bee lame or ſlaviſh; the Lawes Nugatory, and contemptible, the end of the Laws (which is cheerefull obedence to them for the advancement of Gods glory, and the publike good of Church and State) fruſtrated; and the contempt of them no ſinne at all, againſt the fifth Commandement, and the precepts of obedience to the higher Powers, Magiſtrates, and Rulers over us as all Expoſitors on the 5th. Commandement reſolve it is.

7. The violating of ſuch juſt Civill and Eccleſiaſticall Lawes as theſe will p. 121cauſe, violating whereof a tender true in lightned conſcience willmmIohn 8. 9. Rom. 2. 15. c. 9, 1. 1 Cor. 1. 12. Heb. 10▪ 2.John 8:9Rom 2:151 Cor 1:12Heb 10:2 checke a man for, and accuſe him, as guilty of an offence: Therefore, They muſt certainely oblige the Conſcience, elſe it would not checke at ſuch a violation, and acquit and cheere a man in caſe of ready Obedience; as every mans experience can atteſt, if hee narrowly watch his conſcience, in caſe it be not feared.

Eighthly, Diſobedience to the juſt edicts, Lawes of Magiſtrates, Governours Parents, Naturall, Civill, or Eccleſiaſticall, are particularly nnIoſh 1. 16. 17. 18. Ex…ra 7. 26. Rom. 1. 30. 2 Tim. 3. 2. 4. 2 Pet. 2. 10. Iude 8.Josh 1:16Josh 1:17Josh 1:18Rom 1:302 Tim 3:22 Tim 3:42 Pet 2:10Jude 1:8branded both in the Old and New Teſtament, at hainous ſin…, and capitall offences puniſhable in ſome caſes, with impriſonment, baniſhment, confiſcation of goods and death it ſelfe: And on the contrary, chearful obedience to them is not onlyooExod. 20. 14 Epheſ. 6. 1…2. Col. 3. 2. to 25. Ier. 35. thronghout.Exod 20:14Eph 6:1Col 3:2–25Jer 35 commanded but commended by God Himſelfe, in, by, and for whom they rule and command, as the marginall Scriptures fully manifeſt: Therefore undoubtedly they binde the Conſcience. And ſo all Parliaments, Law-givers ever held and believed, elſe they would never take care or pains to enact or publiſh Lawes.

Finally, Princes, Magiſtrates, and Parliaments, may and oft-times do preſcribe ſolemn Oathes and Covenants to their people, to obſerve both Gods juſt Laws, and their own to, as is clear by the[*][*]Gen. 24. 2. to 10. Ioſh 2. 17. 20 1 Sam. 14, 26, 27. 2 Chron. 15, 12, 13, 14, c. 23, 3 c. 34, 30 to 33 Ezra 10, 3. Neh. 9, 38, &c. 10. Neh. 9, 29, 30.Gen 24:2–10Josh 2:17Josh 2:201 Sam 14:261 Sam 14:272 Chr 15:122 Chr 15:132 Chr 15:14Ezra 10:3Neh 9:38Neh 9:29Neh 9:30 Marginall Texts: by 28 H. 8. c. 10. 1 Eliz. c. 1. 3 Jac. c. 4. which preſcribe, an oath of abjuration of the Popes Authority; the oathes of Supremacy and Allegiance, with infinite other Acts, enjoyning ſundry other oathes: and by the late Proteſtation, Vow, and Nationall Covenant, made and impoſed upon all by the preſent Parliament. Now theſe oaths and Covenants do without all controverſie [*][*]Gen. 24, 2, to 67. Numb. 30, 2, to 15 Ioſh. 2. 18, 19, 20. Iudg. 21, 5▪ 6. 1 Kings 2, 43, 44. Eccleſ. 8, 2. Ezek 17, 16, to 20. Eccl. 5, 4, 5, 6 Object.Gen 24:2–67Num 30:2–15Josh 2:18Josh 2:19Josh 2:20Judg 21:5Judg 21:61 Kgs 2:431 Kgs 2:44Eccl 8:2Ezek 17:16–20Eccl 5:4Eccl 5:5Eccl 5:6binde the Conſcience to obſervance and obedience in the higheſt degree; Therefore queſtionleſſe theſe their oaths, Laws, Covenants binde the Conſcience; els we might with ſafe Conſcience refuſe and violate them at pleaſure, which none dares affirme they may, who hath any ſparkle of Conſcience remaining in him.

I ſhall now propound and anſwer the principall contrary Objections, which are theſe.

1. It is, contrary to Chriſtian liberty, and a plaine tyranny, that humane Lawes ſhould obliege the Conſcience, Christ having freed us from all humane Ceremonies Lawes, obligations; and the Scripture enjoyning us,qqGal. 5. 1. c. 1 10. Col. 2. 16. to 22.Gal 5:1Col 2:16–22 to ſtand faſt in the liberty wherewith Chriſt hath made us free,ppSee Paraeus in Rom. 13. Dub. 7.Rom 13 and not to be again entangled with the yoake of Bondage: Not to be the ſervants of men: Not to be ſubject to Ordinances, as touch not, taſt not, handle not (which all are to periſh with the uſing) after the commandements and Doctrines of men: If therefore humane Lawes ſhould binde the Conſcience, Chriſtian liberty would be deſtroyed, and tyranny over conſciences introduced.

1. Anſwer;Anſwer. 1. That it is no wayes repugnant to, but very conſiſtent with Chriſtian liberty, to be obliged to obey al honeſt, juſt neceſſary, Lawes, all decent, and convenient, things which may advance Gods glory, worſhip, the peace, weele or proſperity of Church, State, our own felicity, and are conſonant not repugnant to Gods Law: Neither do the objected ſcriptures extend to ſuch Lawes or Edicts at theſe.

2. That Chriſtian liberty which Chriſt hath purchaſed for us is not an exemption or freedome from the obedience of humane Laws, but from the rrRom. 6, 1, to 23. Iohn 8, 34Rom 6:1–23John 8:34dominion p. 122and power of ſinne, the yoake and bondage of the Ceremonial Law [ſ][ſ]Col. 2. 14, 15, 16. Acts 10 & 15. 1 Tim. 4. 3, 4, 5. Rom. 14. 1. 1 Cor. 8.Col 2:14Col 2:15Col 2:16Acts 101 Tim 4:31 Tim 4:41 Tim 4:5Rom 14:11 Cor 8aboliſhed by Chriſts death, from the exact performance and condemning power of the morall Law, not from obedience to it, and from placeing inherent holines o… any matter of Religion, worſhip, conſcientiouſnes in things meerely indifferent in themſelves, as Mr.ttInſti. lib. 3. c. 19. Aretius de Adiapheris Locus. Calvin with others, who write Deliberitate chriſtiana, with moſt Commentators on the Galathians reſolve: yet Magiſtrates may command ſuch things to be done or not done, for …, order, peace, and other publicke ends, (ſo as they place no inherent holineſſe, religion or worſhip in them) and Chriſtians are bound to obey them therein, without infringement of their Chriſtian Liberty. Thirdly, As to the Texts objected. The firſt of them is meantvvSee I…ther, Calvin, Marlorat, and others on theſe Texts▪ of the Ceremoniall Law, and morrall to, ſo farre forth as to ſeeke juſtification by it, or to be under the rigour and condemning power of it; Not of juſt humane Laws. The next is intended onelyonly of… men-pleaſers, who flatter men in their luſts, pleaſures, errors, or obey their unjuſt commands repugnant to the will of God; not of obeying the juſt Lawes or precepts of Kings, Parliaments, Magiſtrates, Parents, Maſters and other ſuperiors, for then there ſhall be no ſervants, no ſubjection or obedience at all to ſuperiors in this world, and this Text ſhould repeale the 5. Commandement, with all other precepts of obedience, given to ſubjects, wives, children, ſervants, if thus expounded, For that of the Coloſſians 2. 20, 21, 22. it appeares by verſe 14, 15, 16, 17, &c. that it is ſpoken onelyonly of the Ceremoniall Law, and of that Ceremonial holynes or intrinſicall uncleannes which ſome did put between meats and drink…s, which were indifferent in themſelves, as is moſt cleare by comparing it with Acts 10. 10. to 16. Rom. 14. 2, 3 to 23. 2 Cor. 8. 1 Tim. 4. 3, 4, 5. Therefore it makes nothing againſt the Eccleſiaſticall or Civill Lawes of Princes and Parliaments, who may command abſtinence from fleſh and ſuch particular things, creatures, at certaine times, for lawfull civill ends, which we are obliged to obey; though not out of any religious or ſuperſtitious reſpect, as if the creature it ſelfe were unlawfull at ſuch times by any divine precept, or in its owne nature,xx…. 19. 4, Elix c. 5. Objest. 2. our Statutes and Homylies concerning Fiſhdayes define.

The ſecond Objection is this, That the civill power is temporall, and the end of civill Lawes externall or temporall peace and order. Therefore they binde not the Conſcience.

I Anſwer,Anſw. That the end of Eccleſiaſticall Lawes is not meerly temporall, but ſpirituall and Eccleſiaſticall: Therefore the objection is not ſolid. 2ly. Admit the power he but temporall, inregard of the object or end, yet internall and outward obedience to thoſe Laws is the principall thing intended in them, which none can with ſafe conſcience deny,Object. 3. where the Laws are juſt & neceſſary.

The third is, That Magiſtrates, Parliaments and their Lawes, have nothing to do with mens conſciences, which they cannot judge or diſcerne, but onelyonly with th… outward actions: Therefore they cannot binde the conſcience.

I anſwer,Anſwer. that though Majeſtrats have nothing to do with nor can judg of mens conſciences or opinions ſimply conſidered in themſelves & concealed, yet they have to do withal their external actions flowing from, & regulated by their conſciences and opinions; Therefore they may binde the conſcience as it is Practicall, & puniſh Atheiſts, Heritickes**See 23, Eliz. c. 1, 35, Eliz. c. 1, 2 Papiſts, Idolaters, when they openly appear p. 123to be ſuch. 2ly, The very Law Of God zzRom. 13. 1. 2 1 Pet 2, 15, 16 Tit 3, 1 Object. 4.Rom 13:1Rom 13:21 Pet 2:151 Pet 2:16Titus 3:1hindes the conſcience to obey all iuſt commands of higher powers; therefore ſuch commands even by vertue of Gods owne precept, oblige the conſcience to internall obedience, as wel as the body to externall.

The 4th. is, That Princes and temporall Majeſtrates cannot inflict inward and ſpirituall, but only temporall and externall puniſhments. Therefore they cannot binde the conſcience.

I Anſwer,Anſwer. that men may binde and deliver others over to ſuch puniſhments as they cannot immediatly inflict: The aaSee Fox Acts & Monuments paſſim The writs de Haretico Com…urendo & Excommunicato Capiend….Church may deliver men over even for eccleſiaſticall offences to the ſecular power, which they cannot exerciſe, and to temporall puniſhment which they cannot inflict: yea they may deliuer (a… they hold) men ever unto bb1 Cor. 5. 5 1 Tim. 1. 20, 1 Cor. 16. 22.1 Cor 5:51 Tim 1:201 Cor 16:22Sathan, and to the judgement of God at the last day, which they cannot actually execute: Majeſtrates doe frequently puniſh the breach of Gods Laws with temporall puniſhments, yet by this Gods Lawes become not temporall and unobligatory to the conſcience: So God on the other ſide may and doth … the violation of juſt humane Lawes with ſpirituall and eternall puniſhments (Majeſtrates being but his Vicegerents, Deputies, and the contempt of their juſt Lawes, a ccActs 3. 4. Rom 13. 1 2. Lu. 10 16. 1 Theſ. 4. 6. 7. 8.Acts 3:4Rom 13:11 Thess 4:61 Thess 4:71 Thess 4:8contempt of God himſelfe,) Therefore the Argument holds not.

The 5th. Objection is this; that the conſcience only reſpects God: therefore nothing can binde it but Gods owne Law, which is ſpirituall.Objection 5.

I Anſwer,Anſwer. That the conſcience reſpects as well men as God, Act. 24. 16, therefore the juſt Lawes of men (as I have proved) as well as of God, 2ly. The conſcience looks upon the juſt Laws and precepts of men, not meerly as human Lawes, but as proceeding from the Miniſters and Vicegerents of God himſelfe whom they repreſent, and whom God himſelfe frequently enjoynes us to obey.Objection 6.

The 6th. Is this ccVindication p. 40.No one man, and by conſequence not all mens conſciences in the world may or can Iudge another mans conſcience; who standeth or falleth … his owne Maſter: Rom. 14. 4. 16. Ergo they cannot make Lawes to binde the conſcience.

I Anſwer,Anſwer. firſt, that this text ſpeakes only of privat Chriſtians Judging one another in things indifferent (as meates, holy dayes &c.) when and where there is neither law of God nor man, inhibiting the free uſe or refuſall of them, at the whole Chapter manifeſts. Therefore it makes nothing againſt neceſſary eccleſiaſtical… Laws, Canons obliging men to obedience, even in point of conſcience. 2ly, The Apoſtle expreſly concludes in this very Chap. v. 14. to 23. That in caſe of giving ſcandal and offence to weak Brethren, we ought to abſtaine from the very uſe of lawful & indifferent things, even out of conſcience of the ſcandall & hurt don thereby, not ſimply of the things themſelves, though there be no law of God or man reſtraining or altering the indifferency or lawfulnes thereof & that without any impeachment of Chriſtian liberty. Therefore when neceſſary or convenient things meerly indifferent in their nature, are enjoyned by Superiors juſt Laws, or inconvenient indifferent things prohibited for the publick good or peace, they ought much more to be ſubmitted to without impeachment of chriſtian liberty, out of Conſcience of the Law, and ſcandall which would follow p. 124the volation thereof; and in obedience to the generall Law of God, which commands obedience to ſuch Lawes.

The 7. Objection is this:Objection 7. There is one Lawgiver which is able to ſave and to destroy, (to wit God… who art thou that judgeſt another, Iam. 4. 12. Ergo none can make laws to bind the conſcience, but God. I anſwer 1. that there is but one ſupream abſolut Lawgiver which is God.Anſwer. Iſ. 33. 2. wch excluds not ſubordinat ones. 2ly. The Apoſtle ſaith not, that there is ONLY one law-giver, that can ſave and deſtroy: neither will the words infallibly conclude, there is but one ſuch: ſince humane law-givers can make Lawes to ſave or deſtroy, the lives, bodyes and Eſtates of men (as appeares by **… 1, 11. 1 Sam: 11, 7. Ezra 7, 26, Dan: 2, 5, c: 3, 19, c: 6, 24, Math: 10, 28. Luke 12, 4, 5Ezra 7:26Luke 12:4Luke 12:5Scripture, and the Lawes of all Nations) though not their Soules, as they are meare humane Lawes; but only collaterally, as the wilful contempts and violations of them are ſins & breaches of the very**1 Theſ. 4. 6. 8 Rom: 1, 30, 31 ….1 Thess 4:61 Thess 4:8 law of God preſcribing obedience to thoſe Lawes, in which ſence they may ſecondarily deſtroy the very ſoules of men.

Thirdly, This Text takes not away the power of making neceſſary temp…rall or Eccleſiaſticall Laws (for then no ſuch Lawes could poſſibly be made by any) But the meaning of the Apoſtle is this; That onelyonly God the Supreame Law-giver, is able by his Law to make any indifferent lawfull thing, neceſſary or unlawfull, in it ſelfe, in point of Religion or conſcience; and to change the meere indifferency of it, into a thing ſimply good or evil: and not humane Law-givers. Therefore we ſhould not judge or condemne one another in the uſe or neglect of thoſe things which God himſelfe hath left indifferent, where there is no circumſtance of ſcandall, or contempt of humane Lawes to engage us to uſe, or not to uſe them. But it reacheth not to ſuch humane Lawes, Civill, or Eccleſiaſticall, which command or prohibit things agreeable to the rules of Gods Word; or things neceſſary and expedient for Order, Decency, Peace, avoyding of ſcandall and other miſchiefes; which Lawes (as Doctor Willet himſelfe, who makes this objection affirmes) do binde the conſcience, notwithſtanding this objected Text. And thus much for my Brothers firſt generall Objection.

His ſecond is this, Objection 2.iiVindication. …, 4, 5, 6, 9, 34 35, ….That the Scripture holds forth, and Chriſt in the New-Teſtament preſoribes and layes down unto us, but ONLY ONE (and that a most compleat and exact) forme of Church government and Diſcipline, which ought not to be altered or varied from in the leaſt title, being a part of the Goſpel, and muſt be BUT ONE and THE SAME in all Nations, Churches in all ages throughout the World, & preciſely obſerved by all Churches without the leaſt variation. That the Independent way alone is this divine unalterable Evangelicall platforme. Therefore nor King nor Parliament (though aſſiſted with a Synod of moſt pious, and learned orthodox Divines) juſtly may or can of right, make any Eccleſiaſticall binding Lawes for the government or Diſcipline of the Churches of Chriſt within their Juriſdictions; it being indeed a meere adding to the Word of God, prohibited under a curſe. Deut. 4. 2. c. 12. 22. Prov. 30. 6. Rev. 22. 18, 19. Thus my deare Brother, and other Independents Argue, with more confidence than evidence of Scripture.

To which I anſwer firſt:Anſwer. That though Chriſt and his Apoſtles have inſtituted p. 125in the Goſpel all neceſſary Church-Officers, as**Phil: 1, 1. Eph 4, 11, 12. 1 Cor. 12, 28, 29Eph 4:11Eph 4:121 Cor 12:281 Cor 12:29 Evangelical Biſhops, Elders, Miniſters; Deacons, Paſtors, Teachers, &c. and likewiſe given ſome general rules for the Government, and Diſcipline of his Church, yet he hath neither inſtituted nor preſcribed any ſuch unalterable compleat exact forme of Church-government and Diſcipline in all ages and Churches, in the New Teſtament, as is pretended by many, not evidenced by any. My reaſons are theſe:

Firſt, Becauſe no ſuch exact and punctuall platforme is or can be clearly demonſtrated 1to us nor diſcovered by us in the Scripture upon moſt diligent ſcrutiny: Quod non lego, non credo: hath alwayes been reputed a ſolid Argument in matters of Divinity and divine inſtitutions. The Apoſtle Heb. 7. 13. 14. argues thus negatively even in the point of Chriſts Prieſthood: becauſe Moſes ſpake nothing of the Tribe of Iudah concerning Priesthood: And God himſelfe argues thus, Deut. 9. 12. 15. Ye ſaw no manner of ſimilitude, therefore ye ſhall make no likeneſſe or image of me. I may ſafely argue negatively in like ſort. The Scripture ſpeaks nothing of ſuch an exact univerſall Platforme: and we ſee no image or ſimilitude of it in the Goſpel: Therefore there is no ſuch.

Secondly, Independents have been frequently preſſed to ſhew us any ſuch 2exactform of Church-government inſtituted, and generally preſcribed to all ages, Churches in the Bible: yet none of them, nor my dear Brother, have hitherto been able to ſhew it, though they have oft-times promiſed it. Therefore we preſume there is no ſuch. Shew us but ſome cleare Texts to manifeſt 3it, and we will believe you without more diſpute: till then, though you were 4[*][*]Gal: 1, 8.Angels from Heaven, we dare not credit you, without a word to build on.

3ly, Becauſe ſome Independents themſelves (& one[*][*]… An Anſwer to Maſter William Prynnes 12 Queſtions p, 2. Anonymous who hath publiſhed a malicious Anſwer to me full of virulency againſt Presbytery & the Scots) poſitively deny any ſuch univerſall platforme, concurring fully with me in opinion.

Fourthly,Chriſt hath not perempto…ily preſcribed one and the ſelfeſame … of Eccleſiaſticall Government to all Nations: The … to blame are ſuch who go about to preſcribe one throughout whole kingdomes, &c. Becauſe the Churches of God, ever ſince the Apoſtles dayes have in ſeverall Nations, Republikes, States and Conditions had different formes of Government, Diſcipline, Ceremonies, adminiſtrations in ſome particulars (as the Independent Congregations of Browniſts, Anabaptiſts, Familiſts, &c. differ in ſundry things of moment among themſelves) and yet have ever beene reputed true Churches of Chriſt. The Churches of England, Scotland, France, Geneva, Germany, Aethiopia, Ruſſia, Greece, Bohemia, and the Netherlands vary one from another in their Government, Diſcipline Rites, Ceremonies, & in ſome points of Doctrine, and are not Independent: yet none of our Brethren (I ſuppoſe) will be ſo uncharitable, as to deem them all Antichriſtian, oppoſers of the Kingdome and Government of Chriſt, and no true Churches; as they muſt of neceſſity be, if Church-government be a part of the Goſpel, & one uniform unalterable Government univerſally preſcribed to them all.

Fiftly, Becauſe the Goſpel never intended to ſubvert, diminiſh, croſſe, 5or deſtroy the lawfull civill politicall Governments, Lawes, Cuſtomes of Kingdomes, Nations, Republikes, (which are Gods llRom. 13. 1, 2. Prov. 8, 15.Rom 13:1Rom 13:2Prov 8:15own Ordinance, as well as Churchgovernment) ſince one Ordinance of God doth not croſſe or thwart another. Now the lawfull Governments, Cuſtomes, Manners of moſt Nations, p. 126Kingdoms, Republiks, being various & different one from another, & the Goſpel to be equally preached to them all & ſome, Church-government erected among them all: and the condition of the Church (whiles militant in this world) being as full of changes as the Moone; ſometimes toſſed with the boyſterous waves, & almoſt drowned in the flouds of affliction; Sometimes totally ecelipſed and driven into the wilderneſſe in one place, yet ſlouriſhing or leſſe troubled in another: Othertimes in a proſperous peaceable condition. Sometimes under Pagan or impious Princes and Magiſtrates, other whiles under more or leſſe pious Chriſtian Kings and Governours: ſometimes in a more pure light ſome, otherwhiles in a more corrupt & ignorant condition; Sometimes over-growne with haereſies, ſchiſmes, Innovations; other-times holding forth the truth more clearly, and purging out of all errors: ſometimes requiring aoo1 Cor 4, 21, …, 12, 13, Gal 16, 1, 2, Tim 2, 25, 261 Cor 4:211 Cor 4:121 Cor 4:13 more ſharpe and rigorous Diſcipline, other-times a more milde and gentle: Yea ſome Nations being more barbarous, fierce, obſtinat, vitious, proner to ſome kinde of vices, ſins, corruptions then others, and ſo needing a Diſcipline, Government, ſomewhat diſcrepant from thoſe who are more civell and ingenious; Some uſing one geſture of prayer, adoration adminiſtring the Sacrament ſome another: as ſome bowing, others kneeling, others proſtration, ſome knocking of the breaſts, ſome bare-headed, others covered ſome vayled, others unvayled; ſome ſitting at the Lords Supper in one manner, others in another, Some kneeling, others ſtanding; ſome uſing dipping, others ſprinkling, others waſhing in baptiſme; ſome one kinde of tongue, tone, tune, geſture in ſinging, Preaching, Praying, others another: (which is all I meant in my firſt and ſecond Queries, by the manners and cuſtomes of the people; which my deare Brother miſ-interprets as meant of their ſuperſtitious and corrupt cuſtomes, not their civill, which I onelyonly intended.) Some one forme of Temples, Churches, Tables, Pulpits, Chalices, Veſtments, others another; and all Nations not having the ſelfe-ſame opinion, judgement of the lawfulnes or conveniency of one ſort of Church-government, as of another; I conceive there was a kinde of neceſſity under the Goſpel, of leaving divets things in Church-government and Diſcipline, more indeffinite and arbittary then under the Leviticall Law, given onelyonly to the Iewiſh Nation and that not for perperuity, but till the Goſpel cameppCol. 51, 2 Acts 15, 1, to 30. Col 2. 14, to 23Acts 15:1–30Col 2:14–23 which ſee them free from that yoake of bondage, and left them and all other beleevers at greater liberty than before. This I conceive to be the true reaſon, why there is no ſuch preciſe univerſall ſet forme of Church-government and Diſcipline, punctually preſe…bed without the leaſt variation to all Nations Churches in the New Teſtament, as you ſay was to the Iſraelites in the old.

66ly. The Government and Diſcipline of the Churches of Chriſt hath bin alwayes more or leſſe variable in every age, and never continued uniforme, conſtant, unalterable in any age as the fundamentall Doctrines of the Church have done. We are able to produce qqSee Catalogus Teſtium V…ritatis, Dr. White, Doctor Webbe Dr. Abbot, Doctor Featly, and others.Profeſſors of the Doctrines maintained in the Proteſtant Churches in all ages the Doctrine of the Goſpel being univerſally the ſame and unalterable. But no creature is able to demonſtrate a ſucceſſion of any one kind of Church-government & diſcipline in all ages or Churches, p. 127be it Presbyteriall, Epiſcopall, or mixt of both, much leſſe any ſeries of Independent Churches. Therefore certainly there is no ſuch univerſall divine ſet forme of Church-government and Diſcipline, eſſentiall to the being of a true Church, preſcribed in the Scriptures, as ſome have fancied; for then it would have had a being in ſome part or other of the world in all ages, as well as the Doctrine of the Goſpel and the Sacraments.

7ly. All Independents reach, that there is no ſet forme of publick Prayer, 7Liturgy, preaching, adminiſtring the ſacrament in every particular, nor yet of the matter or faſhion of Churches, Tables, Chancels, Veſtments, Geſtures of Worſhip preſcribed to all Churches, Nations, in all ages, without variation, yea they reject all ſet formes of publike Prayers, adminiſtration of the Sacraments and Liturgies in Churches as Antichriſtian, unlawfull, or unexpedient at the leaſt, though they can hardly prove them ſuch. If then there be no ſet forme of publique Prayers, Liturgy, Preaching, adminiſtring the Sacraments &c. preſcribed to all Churches in al ages without any variation, and every Miniſter be … at large to uſe his owne Method and manner of Praying, Preaching, adminiſtring the Sacraments, Chatechiſing as Independents affirme, provided it be generally conſonant to the word; Let them render me a ſolid reaſon (if they can) why there ſhould be only one univerſall unalterable divineforme of Church-Government and Diſcipline preciſely impoſed on all Churches, Nations, ages alike, without the leaſt variation: elſe they muſt of neceſſity grant as great a liberty and indefinitenes in the one as other; and that there may be as many different formes of Church-Government and Diſcipline, as of preaching, praying, Singing of Pſalmes adminiſtring the Sacraments &c. provided they be all decent & agreeable to the generall rules of Scripture, though not particularly preſcribed therin.

8ly. All grant there is no immutable univerſall ſet forme of Civill Government preſcribed to all Nations, Republickes, Cities, Families, Chriſtian or Ethenicall, … they have a liberty left them to elect what civil government they by publique conſent ſhall deem moſt convenient: provided it be generally agreeable to Gods Word, which hath preſcribed generall rules applicable to all civill Governments, actions, as well as Eccleſiaſticall, and ſpirituall, though no one Government in particular: And why the Government of the CHVRCH MILITANT ſhould be more particularly uniformly, unalterably, ſaid down in ſcripture, then the Government of Chriſtian Kingdoms, Nations, ſtates under the Goſpel; (which leaves both of them equally undetermined rrDeutr, 17. 14. …0 20. 2 Sam 23. 3.2 Sam 23:3ſince both of them were alike limited among the Iſraelites under the Law, no rational man cangive any ſolid reaſon; Chriſt beingſſ1 Tim 6 15. Rev. 17. 14. c. 19. 16. Pſal. 22. 28 Pſ 4. 7 2, 7. 1 Chron. 29. 11 to 17. Dan. 2. 21 27 1 Cor. 19 26. Pſ. 24. …1 Tim 6:15Rev 17:14Ps 22:28Ps 4:71 Chr 29:11–17Dan 2:21Ps 24 King of Kings, & Lord of Lords, yea a great King over all the Earth; the only Potentate and Lord of Kingdoms, Nations, Republiques and of mens bodyes, eſtates, as well asttRev. 15. 3.Rev 15:3 KING and Lord of his Church Saints or of mens ſoules and conſciences.

9ly. There was not only one uniforme Church-government at firſt under the Goſpell, in all Churches no not in the Apoſtles times: for in the originall gathering and planting of the Chriſtian Churches, they had at firſt onlyuuActs 1. 13. 14. 15. 26. c. 2. 41. 4…. 46.Acts 1:13Acts 1:14Acts 1:15Acts 1:26 Apoſtles & Brethren no Elders, or Deacons: After that, their Churches increaſing, they proceeded to elect, ordaineeActs 6 …. 1, 1, 1 Tim 3 8, to 14Acts 6:11 Tim 3:8–14 Deacons in the Churches of Ieruſalem, and afterwards p. 128ſome other Churches (though not in all for ought we read) Not long after the Apoſtls ordainedff1 Tim. 3. 1. to 8 c 5. 17. Tit. 1 5. 6. 7. Iam. 5 18. 1. Pet. 5. 1 2. …il l. 1. Acts 11. 30. c. 14 23. c. 15. 2. 22. 23. 46 c. 16. 4. c 20. 19. 28. c. 21. 18.1 Tim 3:1–8Titus 1:5Titus 1:6Titus 1:7Jas 5:181 Pet 5:1Acts 11:30 Elders in Churches, which had none at firſt: after thatgg1 Tim. 5. 3. to 15. Acts. 6. ….1 Tim 5:3–15Acts 6 Widowes in ſome Churches, not in all. In the primitive Churches, ſome Congregations, had hhActs 4 11. 12 1 Cor. 12. 4. to 33. Act. 21 2 Tim. 4, 5, Rom. 12 6, 7, 8, Acts 21. 10 … Cor. …4. 29. ….Acts 4:11Acts 4:121 Cor 12:4–33Acts 212 Tim 4:5Rom 12:6Rom 12:7Rom 12:8Acts 21:10Apoſtle s, Evangeliſts, Prophets, workers of miracles, Healers by miraculous extraordinary gifts of healing, men endued with diverſities of Tongues, Interpretation of Tongues, GOVERNMENTS. (that is, men gifted with an extraordinary faculty of Governing Churches;) all which the Scriptures & many Divines diſtinguiſh. Other Churches at that time had none of theſe Officers or members; and all Churches have beene deprived of them ſince thoſe dayes, theſe Officers not being perpetuall, but temporary, as all acknowledge though Chriſt might have continued a ſucceſſion of them ſtill, had he pleaſed Therefore the Government and Officers of all Churches not being de facto one and the ſelfeſame in all particulars in the very Primitive times, as well as ſince, it can never be proved to be of divine right but one & the ſel ſame in al ſucceeding ages, without the leaſt variation, ſince it was not ſo in the Apoſtles days.

10ly. The Apoſtles ſpeech, 1. Cor. 12. 4, 5. 6. &c. There are diverſities of gifts, but the ſame ſpirit; and there are differences of adminiſtrations but the ſame Lord; and there are diverſities of operations but the ſame God, which worketh all in all: compared with v. 8. to 13. & ch. 9. v. 19. to 24. I made my ſelfe ſervant unto all, that I might gaine all. And unto the Jew I became as a Jew, that I might gaine the Jew; to them that are under the Law, as under the Law, that 10I might gaine the Jew; to them that are under the Law, To them that are without Law as without Law, that I might gaine them that are without Law. To the weake I became as weake, that I might gaine the weake. I am made all things to all men, that I might by all meanes ſave ſome: paralleld with Acts: 15. 1. 2. 5. 6. to 32. & Ch. 21. 18. to 30. by which it is evident, that many Churches of the Iewes, and thoſe in Jeruſalem did ſtill rotain the uſe of Circum…ition, purification & other Iewiſh Rites, Ceremonies, which the Churches of the Gentiles (by the Apoſtles owne reſolutions) WERE NOT TO OBSERUE. And with Acts c. 2. to cap. 22. where it expreſly appeares, that the Apoſtles and other Chriſtians equally frequented the Iewiſh Temple & Synagogues (conforming themſelves to the Orders & diſcipline thereof) and their owne private Aſſemblie: & Cougregations, conſiſting all of profeſſed Chriſtians: Wil expreſly clear it, that all particular Churches Congregations in the Apoſtles times had not one and the ſelfe ſame Church-government, Orders, Ceremonies: Therefore it is moſt cleare, there is no ſuch uniforme general government or diſcipline neceſſarily preſcribed in the Goſpel, unto al, without the leaſt variation, as is objected.

11Eleventhly, It muſt be granted to me, till diſproved; that before the Law, from Adams Creation till Moſes, there was no one univerſall ſet forme of Church Government and diſcipline enjoyned to be obſerved by all the world, from which none might vary in any particular. That under the Law it ſelfe there was one forme of Government, Worſhip, Diſcipline, Ceremonies, and Solemnities to be obſerved in the Wilderneſſe,iiExod. 12. 25. to 30. c. 23. 14. to 20. Levit. 14. 35, 35. c. 19. 23. to 56. c. 23, 10 …o 20. c. 25, 5 to 42.Exod 12:25–30Lev 14:35 another in the Lind of Canaan; One forme in and under the Tabernacle revealed by God, deſcribed by Moſes; another in and under the Temple, ſhewed by God and appointed by p. 129**1 Chron. 28 29. 2 Chron. cap. 31. 2, 3, chap. 1. to 9. Ezra 3. Hog. 2. 3, &c.1 Chr 28:292 Chr 31:22 Chr 31:3Ezra 3David and Salomon: Yea the**1 Chron. 28▪ 29. 2 Chron. cap. 31. 2, 3. chap. 1. to 9. Ezra…. Hog. 2. 3, &c.1 Chr 28:292 Chr 31:22 Chr 31:3 ſecond Temple and its Ornaments ſervices differed ſomwhat from the firſt, and all of them expired when the Goſpell came; If then there were no one univerſall conſtant forme of Church-Government, Diſcipline, before and under the Law it ſelfe: then by parity of reaſon (till direct Scripture proofes be produced to the contraty) there neither is nor can be any ſuch under the Goſpell.

Twelfthly, The Scripture (as all muſt acknowledge) gives not many particular, but moſtly**See Eph. c. 5 and 6 Col. c. 3 & 4. 1 Theſ. 5. P…l. 4. 8. Iam. c. 1. and 4 1 Pet. c. 2▪ and 3. 1 Cor. 10, 31 32. Rom. 12. and 13.Eph 5Col 31 Thess 5Jas 11 Pet 21 Cor 10:31Rom 12 generall Rules for the Government, and regulating of our thoughts, words, actions, lives Children, Servants, Families, callings, the faſhion of our apparell, geſtures, eating, drinking, ſleep &c. Yea the promiſes and threatnings in it are for the moſt part generall, and indefinite, yet applyable to every particular perſon, and occaſion: If then there be for the moſt part only generall Rules, precepts, (which admit ſome Latitude and variety in particulars) preſcribed to us for the very ordering and regulating of our thoughts, words, actions, lives, apparell, meat, drinke, &c. Then certainely there are but generall Rules and Precepts given us for the Government, & Diſcipline of the Churches, which admit varieties of Government, diſcipline in ſundry particulars (ſo as they agree in the generall with the Word, and bee not repugnant to it) as well as the generall Rules for regulating our words, thoughts, actions converſations, callings, apparell, meat, drinke and family Governments, admit of variety, which more immediately concerne every man, then the more remote, and generall Government of the Church.

But againſt this my Brother Burton Objects. Object. 1. Vindication, p. 5, 6, &c.1. That God in the Old Testament did give this charge to Moſes: See that thou doe all things according to the patterne ſhewed thee in the Mount, Hee muſt not vary ONE PIN; And when the Temple was built, God was ſo exact in this, that he would not leave it to David himſelfe, though both a King and a Prophet, and a man after Gods owne heart, to ſet up what worſhip he pleaſed in the Temple, but God gave him an exact patterne of all, and that not only by his Spirit, but in writing; that he might neither adde to nor omit IN THE LEAST TITLE, 1 Chron. 28. And it was never left to the Kings of Judah, to doe the leaſt thing in point of Reformation, but onelyonly to ſee, that the Prieſts doe all ſtrictly according to the preſcript rule of the Law, 2 Chron. 31. Now was the great Law-giver ſo ſtrict under the Old Teſtament, and is hee growne over remiſſe under the New? In Ezechiels viſion of the Temple or Church under the Gospell, Ezechiell. 43. 10, 11. Wee read of a patterne, of every particular thing belonging to the Houſe of God, exactly ſet downe and meaſured by Gods ſpeciall rule and direction, Ergo There is a moſt exact rule ſet down for the Government of all Churches under the Goſpell in all particulars, even to a Pin from which they muſt not vary in the leaſt point or title: Elſe a ſluce would be opened to drowne the whole world in ſupeſtition and error.

I have elſewhere given a full anſwer to this common objection,Anſwer. and manifeſted the abſurdity of it, to which my Brother hath not given the leaſt reply; and (becauſe much inſiſted on) I ſhall once againe anſwer it here with ſome additions.

p. 130My Brothers firſt Argument from the premiſes, if turned into a logicall forme, is this.

God in the Old Teſtament ſhewed and preſcribed to Moſes in the Mount, an exact patterne of the Tabernacle and its implements, from which hee muſt not vary in one Pin, or Title.

Ergo, He hath preſcribed an exact uniforme, univerſall modell of Church-Government, and Diſcipline under the Goſpell for all Churches, Nations, Ages whatſoever, from which they muſt not vary in the leaſt Pin, or Title.

What an Independent argument this is, will appeare; Firſt by conſidering, that the Tabernacle (as all well know) was no part of the Congregation or living Church of the Iſraelites, (made up onelyonly of Circumciſed perſons, of which our preſent controverſie, concerning Church-Government is meant,) but only the place wherein the Iſraelites met to Worſhip God during their Pilgrimage in the Wilderneſſe, which Tabernacle ceaſed when the Temple was built, and the Arke placed therein, it being in truth nought elſe, but a materiall moveable Temple, anſwerable to our Churches, Chappells, and places of publike meeting for Gods Worſhip now, but only in its moveableneſſe: The like may be ſaid of Salomons materiall Temple: what Argument can then be deduced thence to prove ſuch an exact forme of Church Government ſetled under the Goſpell as is objected, I can not conjecture.

Brother, I beſeech you tell me in good earneſt what you think of theſe following Arguments which may be retorted on you from this patterne, with far more probability and reaſon then this objected.

Firſt, God in the old Teſtament preſcribed the**I wonder my Brother and Independents alleage not the forme and dimenſions of the Arke, preſcribed by God to Noah, Gen. …. 14, 15. and …hap. 7, 5. It being a Type of the Church as well as the Pa…terne of the Taberna…le and Tem…le. height, length, breadth, compaſſe, form and materials of which the Tabernacle, Arke, Altar, Curtaines, Candleſticks, Sockets, Rings Staves, and every pin, veſſell, utenſill belonging to the Tabernacle ſhould be made, and expreſſed the ſame moſt punctually in writing, commanding Moſes to make all of them according to the patterne ſhewed him, and not to vary in one Pinne: as you may read, Exod. cap. 25. to c. 40.

Ergo, Chriſt in the New-Teſtament hath a punctually preſcribed to all Chriſtians, nations, in as direct words, the expreſſe form, matter dimenſions, portraiture of all Chriſtian Churches, Temples, Chappells, and all Tables, Chalices, Pulpits, Pues with other Appurtenances to them belonging, from which they muſt not vary in one pin or title.

Secondly, God in the Old Teſtament appointed particularly and by name, who ſhould build the Tabernacle, and make all the Implements, ſur…ure there belonging; and appointed by name, B…zaliel, and Aholiah, to be the chiefe workmen; And every wiſehearted man and cunning Artificer, imployed in this building, this Architecture, whom God himſelfe endued with ſpeciall skill, wiſdome and ability for this work, (not any Priest or Levite) Exod. 31. 1. to 10. chap. 35, 30. to 31. c. 36. 1. 2, 3. &c. c. 37. to 40. Ergo, none but thoſe Artificers, whom God doth immediately name and p. 131endow with extraordinary gifts from Heaven; None but Embroyderers, Gold-Smiths, Carpenters, Ioyners, Carvers, Maſons, (not Miniſters, Preſbyters, Deacons or Evangelicall Paſtors) muſt under the Goſpell, build up the ſpirituall Churches of Chriſt, and ſettle the true Government and Diſcipline thereof.

Thirdly, The very frame, faſhion, Colour and materialls of the holy Garments which**Levit. 16. 4. 23, 24, 32.Lev 16:4Lev 16:23Lev 16:24Lev 16:32 Aron and his Sons ſhould weare when they came to miniſter before the Lord, were expreſly ſet downe, and the uſe of them enjoyned under paine of death, in the Old Teſtament, and were a part of the patterne ſhewed to MOSES in the Mount, from which hee might not vary in one Pin, or Title, Exodus c. 28. and 29. and 39. and 40.

Ergo, The very forme, faſhion, matter, and coulour of all Miniſters, Elders, Deacons Garments in which they ſhould miniſter, is as punctually preſcribed and limited under like penalties in the Goſpell, from which they muſt not vary.

Fourthly, The Tabernacle and Temple too, under the Law were made and built by the hands of men, and were onelyonly corporall, not ſpirituall buildings in the ſpirits of men. Ergo, the Church under the Goſpell is ſuch to: And then what will becom of your ſtrange determinations. p. 49. 50. That the Church is a ſpirituall houſe, whoſe ONLY BUILDER is Chriſt, and NOT MAN &c.

Fourthly, This patterne in the Mount, was ſhewed and delivered by god, only to Moſes the Temporall Magiſtrate, not to Aaron, or the Prieſts; and he was to make and ſee all things made according to this patterne without the leaſt variation; by the helpe of Bezaliel and other lay-Artificers. Ergo, the framing, ſetling of Church-government & Diſcipline under the Goſpell, belongs wholly or principally to the ſupreame temporall Majeſtrates, and to ſuch Lay Artificers, as they ſhall pleaſe to take to their aſſiſtance; Not to Biſhops, Presbyters, Miniſters, or any Eccleſiaſticall, perſons.

Brother, If you grant all theſe foure Arguments abſurd, falſe, or incoherent, as I preſume you will, then by the ſelfe ſame reaſon, your owne Argument muſt much more be ſo. And therefore I beſeech you now at laſt to conſider, on what falſe ſandy ground and abſurd Inconſequencies your Independent Churches are built.

Secondly, I pray inform me, Brother, if you are able: If there be ſuch an exact apparent unalterable forme of Church-government preſcribed under the Goſpell, as there was of the Tabernacle, Altar, Temple in the Old, in all particulars; why the one is not as clearely and punctually ſet downe without any obſcurity in the New Teſtament, as the other is in the Old? If you can ſhew us any ſuch unalterable forme intirely delineated all together in preciſe, direct termes in the one, as we can ſhew you to in the other, the controverſie would bee ended without more diſpute. But ſince this cannot bee done; and your ſelfe confeſſe in your Margin p. 6. (which contradicts and ſubverts your Text) We doe not ſay the ſame things are preſcribed under the Goſpell, NOR DOTH p. 132IT COME TO SUCH CIRCUMSTANTIALS; but we ſay, (and I ſay ſo to) what it preſcribeth, …s to be kept (and ſo ſay all, but what that i… is the queſtion:) and page 5. in the Margin, Not but we grant AVARIETIE in the method and maner of preaching the Goſpell in point of circumſtance, ſo as the ſubſtance be kept, &c. SO IN CHURCH GOVERNMENT whereas you averre, Moſes and David might not in the building of the Tabernacle and Temple VARY IN ONE PIN OR TITLE, in your Text: I ſhall thence retort the Argument here upon you thus.

The forme of the Government of the Church under the Goſpell, is not ſo fully or particularly held forth, in direct termes in the New Teſtament, as the patterne of the Tabernacle and Temple was in the Old: Neither is there any ſuch precept in the New, not to vary in the …eaſt Title from any frame or patterne of Church-government therein preſcribed, as therewas for not varying from their patternes in the Old.

Therefore there is no ſuch exact punctuall forme of Church-Government therein inſtituted or preſcribed, as is pretended.

Thirdly, Admit the Argument true; yet then the great queſtion remaines unreſolved, Whether your Independent forme onelyonly, bee this patterne in the Mount preſcribed in the New Teſtament? This I am certaine neither the patterne of the Tabernacle, Altar, Temple, nor Ezechiels meaſuring of the Temple will ever be able to evidence, neither by way of argument, nor illuſtration; And therefore you may doe well to inſiſt no more upon them, unleſſe you will make the world ſwallow downe this Independent Logick & Divinity.

Moſes had a patterne of the Tabernacle ſhewed to him in the Mount and David the patterne of the Temple ſhewed him by the Spirit, both of them put into writing; and Ezechiell did ſet down the patterne and frame of the Temple, and meaſured it exactly, Ergo the Independent New-invented Government is as exactly de…ineated and ſet downe in the New Teſtament as theſe in the Old; yea the onelyonly way, and Government of Chriſt, from which none muſt vary in the leaſt Title.

The ſecond Argument from David & the Temple, Argument …. Vindication pag. 6.That he gave Solomon an exact patterne of the Porch, Chambers, Veſſels, Mercy-ſeats, Treaſuries, and whole Fabrick of the Temple, not only by the Spirit, but in writing, from which he might not vary in one title, Anſwer.Ergo there is a ſet forme of Church-government and Diſciplin preſcribed in the Goſpel and the Independent it: Receives the ſame Anſwer, and is as incoherent as the firſt, wherefore I ſhall paſſe it by with theſe briefe obſervations. 1. That this Patterne was ſhewed by the Spirit to David, and by him delivered in writing, to his Son King Solomon, (the ſupream temporall Magiſtrate, who built the Temple and followed this Patterne) not to the High-Prieſt, or any other Prieſts or Levites; who were to be kk1 Chro. 15. chap. 16, 37. to 43, cha 28 13 2 2 Chro. …. chap. 8. 14▪ chap. …1, 2, 3. Ezra. 6. 18.1 Chr 15Ezra 6:18ordered directed, by David and Solomon (not they by them) in the ſervices of the Temple. Therefore if any good concluſion can bee deduced hence, it will be this; That under the Goſpel the ordering, ſettling of the Government; Diſcipline and Miniſters of the Church, belongs to the ſupreame temporall Magiſtrate, as it did under the Law, not to the Prieſts, or every particular Independent Congregation who now uſurpe this royal uthority without warrant or preſident▪

p. 133Secondly, This patterne was exactly ſet downe in writing (as you object) diſtinctly by it ſelfe**1 Chro. … 11, 12, 131 Chr 11:121 Chr 11:13 and delivered unto Solomon to follow, But you can ſhew no written pattern, for your Independent, or any other preciſe univerſall ſetteforme of Church-government or Diſcipline delivered unto any particular perſon, Church or Nation, under the Goſpell, nor diſtinctly ſet downe by it ſelfe in the New Teſtament, Therefore there is no ſuch preſcript forme.

Thirdly, This Patterne**1 Chron. 16▪ …. 37, to 45, … 11 21, 2 Chr… 5, c 31, 2, 3▪1 Chr 162 Chr 5 was principally of the materialls fabricke, Altar, Porch, Chambers Veſſells and furniture of the Temple not of the Government of the Church and Congregation, neither was there one fillable in it concerning Eccleſiaſtical Diſcipline, or Church Cenſures: Therefore you can only apply it to materiall Churches under the Goſpell, and inferre thence, Ergo there is a preſcript patterne of the materialls, forme, faſhion, Porches, Chambers, Veſſels, yea Altars, for all our Churches, Chappells given and preſcribed to us in writing in the New Teſtament (if you can ſhew us where) as there was to Solomon of the materiall Temple, in the old, not of the Diſcipline and Government of the living Temples, or Congregations of Chriſtian men, the only Church whoſe fabrick, Government and Diſcipline is now in queſtion.

Fourthly, When the Temple was built and conſecrated the Prieſts, and peoples ſervices, Ceremonies,**Iſay. 2, 3, Eſ…a, 3.Isa 2:3 attendance in and about the Tabernacle wholly ceaſed; though appointed by God: and ſoe the very Forme, Ceremonies and ſervices of the Church under the Law, were both various and changable: yea, when the firſt Temple was deſtroyed, the Temple-ſervices ceaſed, till the ſecond Temple was built,††1 Chron. 28. 11, 12, 131 Chr 28:111 Chr 28:121 Chr 28:13 much different and inferior improportion, beauty, Ornaments, materialls, & ſome ſervices from the former, all the ſervices whereof expiredeeEzra 3, 10. 12, Aag 2, 3 to 10.Ezra 3:10Ezra 3:12 by Chriſts death and were aboliſhed ſoone after upon the destruction of Ieruſalem, If this preſident, then, of the Temple, hath any weight, it is to ſway the ballance on my ſide; that there is no one unverſall unalterable ſet form of Church government in all particulars preſcribed to all Churches under the Goſpell,ffCol. 2, 13, to 23, Acts 15.Col 2:13–23Acts 15 but ſuch as admits of ſome variations and changes, as the Tabernacle, Temples & their ſervices did, provided they be ſuitable to the generall rules of Gods word, and not repugnant therunto.

The thirdggRev. 11. 1. 2Rev 11:1Rev 11:2 argument,Argument 3 ThathhEzech …3, 10, 11, &c.Ezek 3:10Ezek 3:11 Ezechiell ſaw the patterne of the Temple in a viſon & meaſured it with the parts, Chambers, Court, Altars, & Implements thereof, in all their dimenſions, and was to ſhew them to the people; which houſe was a Type of the Church under the Goſpell, (as is ſaid not proved.) Ergo, there is a ſet forme of Church-government held out and ſhewed to us under the Goſpell,iiVindication. p. 3. and the Independent Platforme it; Wants bones to ſupport, and ſinewes to knit it together: For▪ firſt, his meaſuring and viſion was only of the Iewiſh Temple and no other, which was but one, not of their Synogogues (much leſſe, of our materiall Chriſtian Churches now) which were many, Acts 15. 21. Pſ. 74. 8.

2ly This viſion and meaſuring was not of the Government, but only of the fabricke Chambers Court, Altar, of the material Temple, long ſince aboliſhed: and our Churches under the Goſpel neither have nor ought to have any ſuch Chambers, Porch, dimentions, courts altars, Implements as that Temple had, or as Ezechiel ſaw or meaſured. If then this viſion prove nothing for ſet formes or patterns p. 134of materiall Churches, Porches, Churchyeards, Altars, (not yet for the uſe of Altars) under the Goſpell, as you will grant, I am confident they can prove leſſe then nothing for any ſuch ſet forme of Church-government and diſcipline as is pretended, which Ezechiell ſaw not in his viſion, nor ever ſhewed to the people, and yet appeares not fully in the New Teſtament. Perhaps Biſhop Mountague from this viſion and the two former Patterns, deduced, his**Of what … is your …pleſſe? … 1636. Aſſize of ſurpleſſes and paterne of the new Altars Rules, &c. preſcribed to be enquired of in his Viſitation Articles; But I hope my deare Brother can not ſpie out any ſuch viſion, nor deduce any ſuch concluſion from this Text, nor from that of meaſuring the **Rev. 11. 1. 2Rev 11:1Rev 11:2Temple, & Altar in the Revelation, which I have**A full Re…. 6 elſwhere anſwered, and ſhall here omit.

The 4th.**Argument 4 Vindication p. 34. Anſwer. Argument from Dutr. 4. 2. c. 12. 31. Proverb. 30. 6. Reu. 22. 19. That God hath prohibited any addition to the Booke of ſacred Scripture under a plague, and heavy puniſhment Ergo there is a ſet forme of Church-government and diſcipline preſcribed in the Goſpell, which none may vary from by addition or diminuition.

Is a meere Non-ſequitur. For firſt, theſe Texts ſpeake only of Additions to the Bookes, Doctrine, Hiſtories & Propheſies of the Canonicall Scriptures then written (as my Brother acknowledgeth, and the Texts infallibly prove) not of any Church-government Diſcipline, Ceremonies under the Goſpell, not ſo much as mentioned or imagined in them, Therefore (Brother) you doe very ill for to wreſt theſe Scriptures thus againſt their ſence and meaning, 2ly. Brother, you know, that God himſelfe after the writing of the Booke of Deuteronomie & the Proveths, cauſed divers other Bookes of Canonicall Scriptures in the old, and the whole New Teſtament to be written, for the further benefit and Inſtruction of his Church; Yea many Additions were made to the ſervice of God in the Temple not mentioned by Moſes, without infringing theſe Texts, therefore your citing of them, without any limitation, is very impertinent. 3ly. I feare Brother, that thoſe who hold, there is an abſolute ſet forme of Church-goverment preſcribed in the word to all Churches, though they cannot ſhew it, and yet cry up their Independent way,llSee the Reply to A. S. as the very Government, diſcipline, Kingdome, and Ordinance of Christ himſelfe, though they neither prove nor demonſtrate it; are far more guilty of this ſinne, of tranſegreſſing theſe texts, by Adding to Gods word; then thoſe who deny it are, of adding to, or detracting from it. Take heed therefore (I pray) of this ſin your ſelfe, which you would faſten upon others. You know who are moſt guilty of this va…ting cry, The mmM Goodwins Theomachia, and his 2 B…okes ſince: My Brother … Vindication. … 4. 7 Object. 3.Temple of the Lord, the Temple of the Lord, the Temple of the Lord are theſe, when yet they were but lying words: & which party boaſtes moſt of the Divinity of their way: your whole Book ſurſets of this in every Page, without one ſolid text, to warrant what you ſo frequently & over-confidently affirme. Wherefore this Argument returns wholy on your ſelf. MyqqVindication p, 7, to 22, 24 49, 50, 58, 60 Brothers 3. Objection is from the 1 Cor. 7. 17. So ordaine I in all Churches 1. Cor. 16. 1. Now concerning the collection the Saints, as I have given order to the Churches of Galatia, SO ALSO DO YE: Every first day of the weeke. (or ſome one day of the weeke, or weekly, as ſome tranſlate, and the**foreign phraſe will beare it) let every one of you lay BY HIMSELFE in ſtore, as God hath proſpered him; that there be no gatherings when I come Act 14. 25. And when they had ordained p. 135them Elders in EVERY CHVRCH. From which Authorities only and no other in the New Teſtament, he inferrs, That there is but ONE, and the ſelfe ſame forme of Churchgovernment and Diſcipline preſcribed to all Churches in the world in all ages, without the leaſt liberty of varying one from another, or from the forme pretended to be thus preſcribed.Anſwer.

But (deare Brother) what will you ſay if none of theſe Scriptures prove any ſuch concluſion, but the contrary? have you not then injured the Readers, and truth hereby? Heare then, how you are miſtaken in them. The queſtion (you know) is not concerning Precepts, Doctrines or Rules of faith, which are the ſelfe ſame to all Perſons, Churches Ages, and binde all alike; but only of Church-Government & diſciplin: But hath your firſt and principall text, any relation thereunto? No verily, but to a meere privat caſe of conſcience then undeſcided; Whether a beleeving Wife might depart from an unbeleeving Husband, or a beleeving Husband from an unbeleeving wife without mutuall conſent, if the unbeleever were willing to cohabit with the other? This was the caſe of conſcience then in queſtion at Corinth, and propounded ſpecially to the Apoſtle, to whom they Wrote for reſolution v. 1. To this the Apoſtle gives a final deſciton in the negative, ſhewing ſundry reaſons for it, v. 10. to 16. & then v. 17. he concludes, As the Lord hath called every one ſo let him walke, AND SO ORDAINI IN AL CHVRCHES. Now what, Brother, is this private caſe of conſcience to one ſet forme of Church Diſciplin or Government? doth the Apoſtle ſay; that this he ordained to be the very ſame in all Churches? no verily, there is no ſuch mention or intention, in the Text: or Chapter ſo that the true deduction from hence will be but this abſurd Nonſequitur.

The Apoſtle by the determination of Gods ſpirit ordained in every Church, that Beleeving Wives or Husbands, ſhould not forſake their unbeleeving Conſorts if they deſired to cohabit with them: Ergo he ordained one and the ſelfe-ſame unalterable ſet forme of Church-government and Diſcipline in all Churches whatſoever.

Your 2d. text, makes cleane againſt you: For firſt, the Apoſtle 1. Cor. 16. 1. 2. doth not ſay, that he gave order for a collection in all Churches alike: but only in the Churches of Galatia: and there were many Churches elſe beſides them; Therefore this extends only to particular Churches, not to all. And ſo no proofe of any one univerſall Government of Diſcipline preſcribed alike to all Secondly, It was an order only upon a particular emergent tranſient occaſion, which might ſeldome or never happen againe, to wit, TheooActs 11. 28. 29. 30.Acts 11:28Acts 11:29Acts 11:30 preſent neceſſity of the Saints at Ieruſalem, in reſpect of a dearth and famine there. To argue therefore an univerſall ſtanding Church-government and Diſcipline from a particular tranſient occaſion, not permanent and laſting but contingent and temporany, for this particular time and occaſion only, is very incongruous.

Thirdly, The Apoſtle here preſcribed no publique duty relating to Churchgovernment, or Diſcipline, nor yet to be performed in the open Congregation (for then there might have beene ſome vigor in the Text) but but only a voluntary preparatory benevolence to be weekly laide apart in private according to Gods bleſſing on every mans eſtates, as is cleane by the words VponUpon the firſt day of p. 136the Week, [or wekely] Let **foreignevery one of you lay a part BY HIMSELFE [not contribute publiquely in the Church] in ſtore as God hath proſpered him; that ſo there may be no collections when I come: Therefore this Action hath no relation at all to Church-government, Diſcipline, or ought to be done publikly in the Church. Fourthly, This collection and the maner of it, for every man to lay aſide by himſelfe ſome thing weekely, according as God hath proſpered him, was only a preparatory extraordinary collection; as the laſt clauſe (that there may be no collections when I come) and the very words import. Therefore it can be no preſident for an ordinary, conſtant, unalterable univerſall Church-government and diſcipline eſtabliſhed in all Churches. 5ly. (Which takes of all, and turnes its edg againſt my Brother) It is & muſt be confeſſed, that this is no binding precept nor preſident, in point of collections themſelves, much leſſe then in other things. For … demand of my Brother, 1. Whether this text did ſimply bind all the Corinthians to a weekely preparatory contribution towards the poore Brethrens neceſſities that were in Jeruſalem, ſo as they might not deny or vary from it? it being rather a bare adviſe then a peremptory precept & a meere voluntary charitable action, as is cleare by comparing it with Act. 13, 28. 29. 30. Rom. 15. 25. 26. 2 Cor. 8. & 9. 1. to 15. eſpecially v. 7. Every man according as he hath purpoſed in his heart ſo let him give, not grudgingly as of neceſſity: for God loveth a cheareful giver. 2. Whether they were neceſſarily tied to make privat contributions, only on the firſt day of the week & no other? or had they not a liberty notwithſtanding this order to do it on any other week day, as wel as on the firſt? or every day, or every fortnight or 10. dayes, if they pleaſed, as their particular occaſions and conditions adminiſtred abillity or opportunity for ſuch a charitable worke? 3ly. Whether this preſcript forme of collection (admitting it obligatory during this occaſion) did bind any Church but this of Corinth, and thoſe of Galatia only? or whether it obliged all other Churches then, or ſimply binds all Churches now to this forme of preparatory or privat contributions, or not? If you ſay, no, then you yeeld the cauſe: ſince this preſident binds no Churches now to any punctuall, imitation. Therefore it is no proofe at all for any one divine univerſall unvariable forme of Church-government and diſcipline in all ages preſcribed by Scripture: If you ſay, yea, then all Chriſtians, Congregations in the world (& your Independent to) offend againſt this the Apoſtles divine inſtitution in not retaining this form of privat collections, by ſegregating ſomething for the uſe of the poore Sai…ts on every Lords day, or weekly, & in ſuffering publique gatherings for the poore in Churches on Lecture dayes, or week-day faſts, whereas theſe were no ſuch collections, but only laying ſomthing up in private, by way of preparatory Charity againſt the Apoſtles comming, who would then receive every mans particular Charity by itſelfe, and not trouble them with any publike collections. In one word: No Churches, nor Independent Congregations hold themſelves ſtrictly obliged to this forme of collection, (which was not publique but private, every man by himſelfe) but all hould they may with ſafe conſcience vary from it. Therefore (if this collection be a part of Church-government or Diſcipline under the Goſpell as you make it) this Government, Diſciplin is both mutable and arbitrable in p. 137this particular; and ſo by conſequence in others to, as occaſions and conditions of the Church do vary.

Your third Text of Acts 14. 23. When they had ordained them Elders in every Church: proves nothing for what you alledge it. For firſt, it extends not to all Churches then planted in the World, but onelyonly to every Church in Derbie, Lyſtra, Iconium, Antioch, to which every Church relates, as is cleare by comparing it with the three preceding and following verſes; whence the Argument from this Text can be but this: The Apoſtles, ordained Elders in every Church at Derbe, Lyſtra, Iconium, and Antioch (and ſo in every City in Creete Tit. 1. 5.) Ergo in all Churches throughout the world. Which is no infallible inference. They might do it in all or moſt Cities where the Congregations were great, yet not in Villages or leſſer places, where the number of Beleevers was but ſmall.

Secondly, This proues there were Elders ordained by the Apoſtles in many, if not moſt Churches: But yet it concludes not infallibly, that there muſt of neceſſity bee Elders ordained by thoſe who are no Apoſtles in all Churches. There were ſuch Elders then, Ergo there muſt of neceſſity be ſuch now in every Church, unleſſe there be a direct precept enjoyning them for perpetuity, is no infallible Argument.

Thirdly, Admit it generall and binding unto all; yet this proves onelyonly that there ought by Apoſtolicall preſident and inſtitution to be Elders (not one but more) in all Churches: what then becomes of ſome of your Independent Churches which have none (as Maſter Simſons had none in Holland) and as no new Independent Churches in or about London had, when they were firſt gathered. Theſe certainly were no true Churches of Chriſt by this rule, becauſe they wanted Elders.

Fourthly, This Text ſpeakes onelyonly in the generall, that they ordained Elders in every Church, But what ſort of Elders they were, Ruling, or Preaching Elders onelyonly, or ſuch who did both Rule and Preach: or in what manner they were ordained, whether by lifting up of hands onelyonly to chuſe them, and no more; or by laying hands upon them, or by the Apoſtles owne impoſition of hands only as Apoſtles, or joyning with others as ordinary Miniſters, or in any other form, is not expreſſed; So that this Text onelyonly informes us, that there were Elders ordained in every Church; but determines nothing of their office, or in what manner or form they were ordained: Therefore it concludes nothing for any exact compleat, unalterable, univerſall forme of Church-government in all particulars, preſcribed to all Churches; ordaining of Elders, being onelyonly one part of Church-government, not the whol; & no part of Diſcipline & that left very indefinitely in reſpect of the manner and forme, which the Scripture hath not by any direct precept or preſident reduced to an unalterable certainty, but rather left Arbitrary and indefinite, as will appeare by comparing Num. 8. 10. Acts 1 23. 24. 25. 26. c. 6. 5. 6. c. 14. 23. 1 Cor. 4. 14. c. 5. 17. 22. 2 Tim. 1. 6. 1 Tim. 4. 14. Tit. 1. 5. It being a great Controverſie at this day: whether impoſition of hands be now ſimply neceſſary in the ordination of Presbyters, Deacons, or Lay-Elders? or whether it be but an arbitrary ceremony which may be omitted without prejudice, if there p. 138be cauſe? whether it belonged to the Apoſtles onelyonly as Apoſtles, or as Presbyters? whether it be appropriated to Preaching Elders onelyonly, as ſuch? or to ruling Elders as well as they, or to the[†][†]See Numb. 8. 80.Num 8:80 whol Church or Congregation, and ſuch as they ſhall appoint? Or to Arch-biſhops, and Biſhops only as ſuch? as many held of late, though now that queſtion is out of date. So as neither of theſe Texts in ſeverall, nor any, nor all three of them conjoyned, prove any ſuch concluſion, or univerſall ſet forme of Church-government and Diſcipline, for all Churches, as is pretended.

My Brothers 4. Objection is, Object.[†][†]Vindication pag. 18. 19, 20▪ 42, 50, 58, 59.The every particular Congregation, is a compleate intire abſolute ſpirituall Republike, Corporation, Body, and City of God of it ſelf, and of abſolute authority within it ſelf, ſubject to no other Juriſdiction then that of Chriſt, his Word and Spirit, and not to any other particular Congregation, Synod, or Nationall Church, or humane power whatſoever. Therefore the Parliament and Aſſembly can make no Canons nor Rules to binde it, nor preſc…ibe any Church-government or Diſcipline to it.

Brother,Anſwer. this is the ſumme of your whole Book, and it grieves me to ſee ſo many ſtrange Parodoxes piled up together to ſupport an Independent Fabrick, by one of your yeares and Iudgement. Give me leave therefore to diſcover your manifold over-ſights in this particular by ſuch demonſtrations, as you ſhall not be able to gain ſay.

Firſt then, I ſay that the whole Church of Chriſt is**See Guliel…s Apollonius, cap. 3. 6. but one intire Myſticall Body, whereof Chriſt is the ſupreame Spirituall Head and Governour, and all particular Churches only members of this intire Body; as the head, hand, feet, are members of the Naturall Body, not abſolute bodies of themſelves; as every houſe or Pariſh in a City is a member of the whol City; Every Company or Regiment in an Army a member of that Realme, not abſolute bodies, Cities, Armies, Kingdomes of themſelves. That this is truth, we have ſundry expreſſe Reſolutions of Scripture in poſitive tearms, as the 1 Cor. 12. 12, 13, 14. 26. 27. (and in truth the whole Chapter) Epheſ. …. 22, 23. c. 2. 14. 15. to the end c. 4. 11. to 17. c. 5. 23. to 33. Col. 1. 18. 24. c. 2. 17. 19. which you may peruſe at leiſure, Epheſ. 4. 3. to 7. Endeavouring to keepe the unity of the Spirit in the bond of peace: For there is ONE BODY, one Spirit, one Lord, one Faith, one Baptiſme. One God and Father of all, who is above all and through all, and in all. And John 17. 20. 21. 23. Neither pray I for theſe alone, but for them alſo which ſhall believe on me through their word: THAT THEY ALL MAY BE ONE, as thou father art one, and I am in thee; that they alſo MAY BE ONE IN US, and may be made perfect IN ONE. Hence the Scripture uſually expreſſeth the whol Catholike Church of Chriſt (which allages hitherto have believed to be but one, ſo far as to make it anrrEpheſ. 1. 22. 23. c. 5. 23. 10. 33.Eph 1:22Eph 1:23 Article of their Creed) under ſingular titles; as the Church ttRev. 12. 1. to 7.Rev 12:1–7A WOMAN, vvCan. 2. 6. 9. c. 2. 14. …. 4. 10, 11, 12, 15, 16. c. 5. 1.MY LOVE, MY DOVE, my Siſter, my Spouſe, a Garden, a xxCant. 8. 12. Iſa. 5. 1. to 10. Matth: 10. 1. …. 10.Song 8:12Isa 5:1–10Vineyard, yyPſal. … …2. Heb. 12. …2. Rev. 21. 2 to 24. 1 Pet. 2 6.Ps 2Heb 12:2Rev 21:2–241 Pet 2:6a City, a Congregation an Aſſembly, Sion, Jeruſalem an zz1 Pet. 2. 5, c. 4. 17. 1 Tim. 4. 15.1 Pet 2:51 Tim 4:15Houſe, a aaActs 20. 28. Ioh. 10 3, to 17.Acts 20:28John 10:3–17Flocke, a bb1 Cor. 12. 12. 27 Eph. 1. 22, 23.1 Cor 12:121 Cor 12:27Eph 1:22Eph 1:23Body, and the like; to note it; unity, that it is but ONE intire ſpirituall Corporation, though diſtributed into ſeverall particular Congregations ſcattered … ver p. 139the face of the whole World. This being an indubitable verity, ſtrikes off the head of your Galiah, and ſubverts the very foundation of Independent Congregations, which would be abſolute and compleat ſpirituall Bodies within themſelves, and no members of a Catholike or Nationall Church.

Secondly, If all the particular Churches in the World, bee in reality but one intire Body and Church of Chriſt, then by the ſelf-ſame reaſon likewiſe all the particular Congregations within one Nation, Kingdome, Republike (united in one civill Corporation under one Head, and temporall government) are but one and the ſelfe-ſame Church, and members one of another; not abſolute Independent Congregations of themſelves, ſubordinate to no other: even as all the particular perſons in a Houſe make up but one Family; all the particular Houſes, Pariſhes in a City, but one City; all the ſeverall Cities, & Counties in a Kingdome, one Realme; and all the Nations on the earth, but one world of men. Theſe cleare principles of Divinity, Policy, Nature, experience, none can or may deny, unleſſe he hath loſt his ſences, or means to ſubvert all humane Relations and Societies. And my[†][†]Vindication page 30, 31. Gulielmus Apollonius chap 3. 6. Brother acknowledging the whole Nation of the Jewes to be but one intire Nationall Church, though divided into ſundry Synagogues and particular Congregations, as is evident by Acts 15. 24. FOR MOSES OF OLD TIME hath IN EVERY CITY them that Preach him, being read in THE SYNAGOGVES EVERY SABBATH DAY, compared with Pſa. 74. 8. Matth. 6. 2. 5. c. 7. 1. 8. c. 9. 35. c. 23. 34. Mark. 1. 21. 23. 29. 39▪ c. 3. 1. n. 5. 22. Luke. 4. 15. to 44. c. 13. 10. c. 21. 12. John 6. 59. c. 9. 22. c. 18. 20. c. 10. 2▪ Acts 9. 2. 20. c. 13. 5. 14. 42. c. 14. 1. c. 17. 1. 10. c. 18. 4. 7. 13. 26. c. 19. 8. c. 22. 12.) muſt of neceſſity ſubſcribe to this concluſion iſſuing naturally from it; that all particular Congregations in any one Chriſtian Realm, Nation, Republike, are but one intire Church, though divided into ſeverall ſquadrons for neceſſity and conveniency; as one houſe is into many Roomes, one City into many Streets, Pariſhes, companies, wards; one Kingdome into divers Counties, Provinces. One Parliament into ſeverall Houſes, & Sub-Committees as there is occaſion; one Armie into ſeverall Regiments, Brigades, Companies, Troopes.

Thirdly, It is at clear as Noonday: That in all Civill, or Eccleſiaſticall Corporations, Congregations or Societies of men united into one common Politique Body, the whol body or greater part, hath by the Law of God, Nature Nations a lawful inherent juriſdiction over every particular member, or leſſer part to make Laws and common Rules to obliege them for the ſafety, peace & benefit of the whol Body: In all Parliaments, Councels of State or War, Cities, Corporations, Societies, Courts of Iuſtice, Chapters Committees, yea in all elections of Magiſtrates, Miniſters, Knights or Burgeſſes of Parliament, Majors of Cities, Maſters Wardens of Companies; heads or fellows of Colledges, Church-wardens, and the like, the whol Body or major voyce bindes the leſſer number, & all the whol body ever over-rules the parts: And it muſt needs be ſo, els there could be no Rule, Order, Government in any of them, if one member only or the leſſer part ſhould over-rule and preſcribe Lawes unto the whole or greater part, not they to them. The like rule holds firme, and hath ever taken p. 140place … …mall generall Nation Provinciall, Parochiall or Congregation … Synods Convocations. Aſſemblies or meetings, in all matters of … Diſcipline, Government Lawes, Rules, Edicts, Cenſure Deſcition, …. Yea in Independent Churches themſelves, the Votes, Orders, … determinations of the whole or major part of the Congregation, binde all the other diſſenting▪ as well as conſenting members; neither will any Independent Congregation admit of any into their new ſociety, but ſuch who ſhall firſt ſubmit to the Covenant, Orders, Government, Rules and Diſcipline that Congregation, or the major part thereof hath elected eſtabliſhed.

Fourthly, It is a principle of the Law of Nature, and common Reaſon, which all Republikes, Churches, Societies of men in every age till this preſent, have admitted, that the Lawes, Ordinances, Decrees, of the greateſt Civill or Eccleſiaſticall Aſſemblies, where the whole Realme, Republike, Church, or Nation, are perſonally, or repreſentatively preſent by their deputies or Proxies, obliege all inferiour Corporations, Societies, Churches, Congregations, Perſons, within their ſeverall Iuriſdictions, to ſubmiſſion and reall obedience, eſpecially when juſt and agreeable to Gods Word, or at leaſt to paſſive (whiles in force) where unjuſt or contrary to the Word. Hence the publike Laws Ordinances Edicts, of Parliaments and general Aſſemblies of the Eſtates, have in all Kingdomes, Ages, without the leaſt diſpute, oblieged, regulated all Corporations. Societies, Perſons, within their ſeverall juriſdictions, becauſe they are the Repreſentative Body and ſupreame power of thoſe Realms, where all are virtually preſent and conſenting, when all, or the major part at leaſt aſſent. Hence the whole World have ever held the determioations, Creeds, Canons, Decrees, of Oeumenicall, Nationall, or Provinciall Councels, ratified by Emperors, Kings, and Parliaments, obligatory in point of juriſdiction to all Churches, perſons within their juriſdictions. And in truth, the chiefe end, uſe of Parliaments, Councels, SynodsmmSee here Sect. 1. 3. (approved by God, and the higher powers ordained by him:) is not to adviſe, admoniſh, perſwade, debate,nnRom. 13. 1, 2▪Rom 13:1Rom 13:2 or deliver their opinions of doubts, errors, miſchiefes; for this every private man hath power to do, and containes no ſtampe of ppSee Maſter Rutherford, his due Rights of Presbyteries, Sect. 15. p. Gulielmus Apollonius, c. 3. and 6. See Section 3 … Acts 15. Rom. 13. 1. 2Acts 15Rom 13:1Rom 13:2juriſdistion, Power, or Authority in it; But authoritatively to preſcribe Lawes, Canons, Rules, and determinations, oblieging otherrs to obedience under paine of exemplary cenſures and penalties.

Sixthly. It cannot be gainſayd; but every man and woman in the world, conſidered meerly as ſuch, or as ſingle perſons ſtript of all their naturall, civill, or Eccleſiaſticall relations, are of equall Authority, and have no juriſdiction, power, or ſuperiority at all one over another, no more than fellow ſervants, fellow Citizens, or neighbors out of office have over one another: yet look upon the ſelfe-ſame perſons as they ſtand cloathed with their ſeverall Relations, as members of a family, Corporation, City, Kingdome, Church, and their very relations, make them ſubordinate and lyable to ſundry ſuperiour juriſdictions▪ not only by way of counſell but command. Thus children, ſervants, wives, Pulpits are by a naturall relation (eſtabliſhed by a Morall qqExod. 20. Epheſ. 5. 20. to 30. c. 6, 1. to 9Exod 20Eph 5:20–30Law and ſundry divine Precepts) ſubject to all the juſt Lawes, Orders, commands of p. 141their Parents, Maſters Husbands, not onelyonly by way of Counſell or adviſe, which they may obey or reject at pleaſure; but of Iuriſdiction and Authority; ſo farre as to be enforced to obedience, and juſtly puniſhed for diſobedience or neglect, according to the quality of the offence and contempt. Thus inferiours of all ſorts, in a politicke relation onelyonly (as ſubjects to their Princes, to all ſubordinate Magiſtrates Officers, in their reſpective places of power▪ Kingdomes to their Parliaments, Cities to their Majors, Aldermen, and Common-Councell; Companies to their Maſters, Wardens and Aſſiſtants; Souldiers to their Generals, Commanders of all Rankes; Schollars to their Tutors, Colledges to their Rectors, mariners to their Maſters) both by the Law of God Nature, Nations & Dictat of common reaſon, are ſubject to all juſt orders Mandates of theſe their ſuperiours, to which they muſt yeeld obedience… under paine of ſuch puniſhments as are anſwerable to their contempt and diſobedience. The ſame rule and reaſon holds as firmely in all Eccleſiaſticall Relations: Take ſeverall private Chriſtians as Chriſtians, or ſeverall Pariſhes or Congregations, as they are ſuch; and it is certain one of them hath no Iuriſdiction nor power at all over another in any Eccleſiaſticall matters, either to preſcribe Lawes to, or inflict cenſures upon one another; but only a power to exhort, admoniſh, reprove, adviſe, or aſſiſt one another in a brotherly way. But yet looke upon the ſelfe-ſame particular perſons, Churches, as Members of a Parochiall or Nationall Church, and then in this Relation they are and ought to be ſubject to the juſt rules, precepts, Canons, Orders of the Miniſters, and whole Congregation of which they are Actuall Members, even in point of conſcience; and every particular Church, muſt and ought readily to ſubmit to the juſt Canons, Conſtitutions, Orders, determinations Eccleſiaſticall Cenſures of the whole. Repreſentative Nationall, or Provinciall Church, Councell, …ynod, ratified by Authority of Parliament, in a Regular way, under paine of Ob…inacy, Contempt, Diſobedience and exemplary puniſhment; there being the ſelfe-ſame reaſon and equity for ſeverall combined Churches in a Councel Synod Presbytery to have a coe…cive power over every particular Church within their limits as for any particular Congregation, to claim or exeriſe a juriſdiction in point of direction or correction, over any or every particular member of it. Our Independents no doubt will grant, that if two or three ſeverall Congregations unite themſelves into one Church, they do by vertue of this union, become all lyable to the Iuriſdiction, Canons, Orders Determinations, Cenſures of that one Church; and thoſe, who whiles divided, had no authority nor power, but onelyonly of their owne members, have by this union a Iuriſdiction over the Members of all theſe Churches, thus eonjoyned into one: As it is with ſeveral perſons united into one Corporation Society, Church, or when ſeverall powers Or juriſdictions meet and joyne together in one, as the Parliaments, Commiſſioners, Armies of two Provinces, Kingdome in one Parliament Councel Army; the Lords, Commons, Knights and Burgeſſes of every County, Citty, Town, and Burrough in both Realmes in one Parliament, they have by this their union the whole power and authority of both united Kingdomes, Armies, Parliaments. p. 142and a joynt Iuriſdiction over both, which they had not before whiles ſeperated; even as a Major or King hath when as ſeverall Cities, Townes, Villages, Kingdoms (as our ancient Saxon Heptarchy) are all conjoyned into one City, Realm, and therby ſubordinated to one new Iuriſdiction. If this then muſt be yeelded to me; it will inevitably follow by the ſelfe-ſame reaſon, that ſeverall particular Churches being united together in one Synod, Councell, Aſſembly, Parliament or Presbytery, (even for this very end and purpoſe to preſcribe ſuch generall Canons, erect ſuch a uniforme Church-government and Diſcipline for the publicke peace and benefit of the Church, as ſhall equally binde all Churches victually preſent and combined in it) muſt have a lawfull Iuridicall, Legiſlative power in them to make ſuch Laws, Canons as ſhall binde all particular Congregations, not onelyonly as adviſes, or brotherly counſels, but as**See Guliel…us Apolloni…, cap. 6. vigorous Lawes, which ſubject the particular perſons, or Churches, who tranſgreſſe or contemne them to condigne puniſhment: as the reaſons, Scriptures formerly alleaged, to prove that humane Lawes obliege the conſcience in point of obedience, abundantly demonſtrate.

Theſe uncontrolable verities, never yet ſo much as doubted in any Age till this, clearely diſcover the falſity, and vanity of my Brothers objection, to which I will give this further direct anſwer.

1. I deny, that every particular Church or Congregation in a Chriſtian State, where there are many adjacent Churches under the ſelfe ſame Civill Government, is an abſolute compleat, independent Body, City, or Republike of it ſelfe, (as is objected) to all intents and purpoſes, without dependency on, or relation, or ſubordination to any other. True it is, that in ſome reſpects, ſo far as concerns its own private intereſt, it is a compleate body, having a Miniſter Elders, Members, Ordinances, Prayers, preaching, Sacraments, reading of the Word maintenance, and the like, of its owne, within it ſelfe; (yetſo; as not ſimply to exclude all others from preaching or communicating with them, when there is occaſion:) and in this regard the definition of a Church; given in out[†][†]For … part 2. Homilies and by others: (That it is a company of men outwardly profeſſing the faith of Chriſt, wherein the Word of God is ſyncerely preached, and the Sacraments duly adminiſtred) belongs unto it. But yet it followes not hereupon, that it is either an abſolute, or Independent Church, or a compleate body in all reſpects, exempt from all ſuperior juriſdiction, but a dependent, ſubordinate Congregation, and a meere Member in reſpect of the Nationall, Provinciall or Catholike Church. For as every private perſon, familie, Corpotion, Society, City conſidered in themſelves, are compleate, perfect men, bodies, Societies &c. but in relation to the Families, Kingdoms, Cities, Republikes wherin they are, meete dependent, ſubordinate parts, & Members of the whole common body, to whoſe juſt Laws, & commands they are all equally ſubject: or as every particular perſons, families, or corporations intereſts in their owne perſons, liberties, lands, eſtates, Children, ſervants, is good and abſolute againſt all other private perſons or corporations, who have no power to deprive them of them but yet ſubordinate to the publike intereſt and power of the whole kingdom, Pa…ia. who may command or diſpoſe of them upon all juſt occaſions for p. 143the ſafety and ſervice of that common bodywhere of they are all Members, which may give Laws (of common right) to all, and deprive them of all private intereſts, priviledges for the publike good; Salus popul…, being Suprema lex, to which all Privadoes muſt ſubmit. So it is with every particular Chriſtian, Congregation; As a private Chriſtian, or Church, they have a private compleatneſſe, abſoluteneſſe, and Ordinances within themſelves, of which no other particular Chriſtian or Church can deprive them, not judicially queſtion them for: But yet this private Chriſtian as a Member of a Congregation, and this particular Congregation, as a Member of the Nationall and Catholik Church of Chriſt, are neither abſolute, not independent, but ſubordinate to the other Churches, Synodically aſſembled, to the ſupreame Councell of Parliament, (the repreſentative Church and State of England,) who may preſcribe Laws unto them, and to the Civil Magiſtrate, who may both cenſure & correct them to. For example, if any particular Congregation, or any Paſtor, or Member of it, ſhall abuſe or exceed their private power, to the oppreſſion of any of the… owne Members, or injury of their neighbour Churches; as by ſeparating from their communion, without juſt cauſe; erecting a new private forme of Church-Government or Diſcipline in oppoſition to other Churches of the ſame, or other Realms without publike authority, to the engendring of ſchi… mes; or broach any hereticall ſeditious, Erronious Doctrines, as ſome now do: ſet up Idolatry, ſuperſition, innovations, or falfe worſhip; abuſe or prophane the Sacraments; become licencious, vitious or ſcandalous in their lives; injure their owne Members without giving them ſatisfaction or reliefe: entertaine all ſorts of Sectaries; deny communion in Sacraments or other Ordinances with the Members of their neighbour Churches, who deſire it upon juſt occaſions; debarre any of their Members from the Lords Supper, or their Children from Baptiſme without juſt cauſe; be unable to reſolve doubts and controverſies in Religion betweene Miniſter and people, or Members; or to judge of doubtfull caſes; Vſu…pe more power then is meet to the impeaching of the Magiſtrates Authority; wants meanes to raiſe monyes to provide an able Miniſter, or defray their neceſſary Church expences; or invades the Rights of other Neighbour Churches, or refuſeth obedience to ſuch publike Eccleſiaſſticall Lawes which tend to the peace and unity of the whole Nationall Church: In all theſe caſes, and others which concerne the Nationall or whol Catholike Church in general or other neighbouring Churches in particular no particular Church is an abſolute or Independent body of it ſelf, but only a ſubordinate Member, Subject to the Lawes, Ordinances, Determinations, cenſures of the whole Church of that Nation, combined in Parliament, and to Nationall, Provinciall Synods and Presbyteries, eſtabliſhed by common conſent in Parliament, as well as every Member of a Family, City, Society Kingdom, Army, or Realm, is ſubordinate to the whol Family City, Army, Realm, which no reaſonable creature or Conſciencious perſon can or dares deny.

Secondly, I anſwer: That this very argument, is a moſt dangerous ſeditious Par…dox, deſtructive to all Republikes, and Societies of men; A Cockatrice fit to be cruſhed in the ſhell, ere it prove a devouring Serpent to Church and State, as you may diſcerne by theſe inſtances in my Brothers way of arguing; p. 144For may not any Independent Company, … Regiment or Brigade, in our Armies argue juſt in this very ſtraine? Every Company, Troop, Regiment, Brigade, is a compleate body of it ſelfe, having an its owne neceſſary Officers, and Commanders; Therefore we will not joyne with or ſubmit to the commands Orders Military Lawes or directions of my Lord Generall, the councell of Warre, or any ſuperior Officer; but bee ruled commanded only by our ſelves and▪ and the Parliaments own immediate commands, to which we are onelyonly ſubject. Any Independent Family Streete, pariſh, Company, or Ward only in the City, argue thus; we are an abſolute compleate body, family, ſtreet, pariſh, company, Ward within our ſelves; Therefore we will not, wee may not be governed, directed, commanded or cenſured by my Lord Major, the Court of Aldermen, or Common Councell; but only by and within our ſelves, Any Independent child ſervant, Wife, or Member of any ſuch Congregation alleage, I am an abſolute Man, Woman, Chriſtian of my ſelfe: Therefore I may not. I will not be commanded governed, overruled, obliged corrected by my Parents, Maſter, Husband, or that Congregation of which I am a Member, but only by my ſelfe: Any independent County, City, Committee, or Court of Juſtice argue: Wee are a compleate County, City, Committee, Court in and of our ſelves? Ergo, Wee neither will, nor muſt ſubmit to any Lawes or Ordinances of the high Court of Parliament: Yea every Colledge in our Vniverſities diſpute thus; We are a compleate Colledge and corporation within our ſelves, Ergo, the Chancellor, Vicechancellor, Convocation, Congregation, and whole Vniverſity have no Authority, to controle, judge, or order us. Brother, if ſuch Arguments as theſe ſhould be once admitted (as they now begin to grow very riſe in all places) I referre to your ſaddeſt thoughts, what will become of all our Armies, Pariſhes, Cities, Churches, Families, Parliaments, Kingdome in a ſhort ſpace? Will they not all be diſſipated, diſſolved in a moment, and nought but a Chaos of confuſion, diſobedience, Schiſme, Anarchy, and diſorder, cover their faces? I beſeech you therefore conſider and retract this new monſtrous Logick and Divinity which cuts in ſunder all relations, and ſubverts the very pillars, foundations of all Government, Order, Peace, Vnity, both in Church and State,

But my Brother Objects 3. things to make good his Argument. …bject. 1.1. That if there were no other particular Church in the world then one, as that of Abrahams family ſhould it not be a compleat Church,Vindication page 18. untill there were other Churches; on whoſe juriſdiction it ſhould depend?

I anſwer yes:Anſwer. But this is not the caſe, nor queſtion: We in our Realme (bleſſed be God) have in all parts, not only one particular chriſtian family, church; but many thouſand Parochiall Churches, Congregations as our very Almanacks as well as Coſmographers will informe you. What then, Brother, will you inferre from this ſole Church in Abrahams family, to our Churches now? Will you argue, Abraham in his dayes had a compleat abſolute Independent Church in his own family onelyonly. Ergo now there ought to be ſuch an Independent abſolute Church in every family? (at leaſt, where there is a ſufficient number requiſite to make up a miniſteriall body) as you interpret it▪ p. 145what then will become of your congregationall Churches, and our Parochial, conſiſting of many great families? they muſt by this new Doctrine, divide themſelves preſently into ſo many families, or Independent Churches, as there are great families in them; and then I hope, the**See Dr. Fi… o… the Church, l. 1. c. 1, 2. Gen. 4. 3, 4, 5. Heb. 11. 4. … 5. 8. …. 18 19. c. 22. 2. to 15.Gen 4:3Gen 4:4Gen 4:5Heb 11:4Heb 11:5Heb 11:8Heb 11:18 Maſter of the family onelyonly, not an Independent Miniſter muſt be their Paster and Ruler, as Abraham was in his, and then farewell the office of Miniſter, (which ſome of your Lay Elders exerciſe without ſcruple, denying the very calling of Miniſters) and all our Churches too, Brother, will you argue thus? Adam was a compleat and abſolute man alone; therefore he needed not a helper or wife, or family to be joyned to him. Suppoſe you ſhould take a ſingle perſon, who formerly lived alone by and of himſelfe, without relation to, or communion with any other men, like a Popiſh Hermite or Anchorite, into your family, Church; or incorporate him into this City, or any company in it: will you ſay that becauſe this man was abſolute, and under no command at firſt, Ergo he muſt continue ſo ſtill in your family, Church, this City, and his company; and neither you, nor any of them may, or can of right enact any thing to controle him? I trow not: When there were only ſingle Families, living remote from others in the world, they were abſolute and compleate Churches, Republikes of themſelves; but when theſe ſingle families multiplyed, and combined themſelves into Villages, Cities, Provinces, Republikes; Kingdomes, they thereby loſt their priſtine liberty, abſoluteneſſe, independencie, compleatneſſe, and of intire ſmall bodies, Churches, Republikes, became onelyonly parts and members of thoſe larger ones to which they were thus combined. So it is with particular Mother Churches, when there was but one particular Church in the world, or in one State or Kingdome (the caſe of all the firſt Churches planted by the Apoſtles) without any Neighbour Churches to combine with, this Church being under no ſuperiour Chriſtian Magiſtrates, was abſolute and independent in it ſelfe, there being no other Church to joyne with. But if this one Church through the encreaſe of Chriſtians ſhall ſwell ſo great, as to ſpread it ſelfe over all the City, or Republike wherein it is, and ſo upon neceſſity muſt divide it ſelfe into ſundry particular Congregations, then all theſe Churches being under one and the ſelfe-ſame Republike, and united together under one ſupreame, Civill Magiſtrate, as members of the ſame Nation, Kingdom, City, Republike, and of the ſelf-ſame nationall, or Provinciall Church, doe thereupon loſe their abſolutenes and Independency, and become ſubject to the Power, Lawes, Canons, Determinations, Government, and Diſcipline of the whole Nationall Church and Kingdome, of which they are but members; which to preſerve publike peace, unity, order, amity, ought conſtantly to be governed by the ſelf-ſame generall Eccleſiaſticall Lawes, ſetled by the common conſent of all their ſeverall National Synods, and Parliaments, as Civill Lawes are, which oblige all.

But this ſaith my aaObject. 2.Brother in the ſecond place, takes away the lawfull Juriſdiction and rights of particular Churches:Vindication, p. 18, &c. Ergo it is not to be admitted.

I anſwer firſt:Anſw. By the like reaſon you may argue; the joyning of many particular perſons into one family, of divers families into one Pariſh, of ſundry Pariſhes into one City, of divers Citie into one State; of ſundry States and Kingdomes into one Monarchy or Empire: of divers Companies and Regiments into one Army; of ſundry Knights, Citizens. Burgeſſ…, and Peeres, into one Parliament, p. 146and many Miniſters into one Synod, deprives them of their Independency, their particular Rights, Intereſts, and ſubjects them to a new ſuperiour power, Iuriſdiction, command, and to their publicke Lawes and Ordinances; Ergo it is unlawfull, intollerable, and ſuch Corporations, Republicks, Kingdomes, Empires, Parliaments, Synods, ought not to be: If this be a good conſequence, you will ſubvert all humane Societies, Corporations, Republicks, Synods, Parliaments, Independent Churches, and Families to by like reaſon.

…. This takes not away the lawfull rights of particular Congregations, but rather improves them for their owne particular, and the publick good: for (Brother) I pray informe me, which is beſt of the two, for a particular Church, or Corporation to be ſubject only to ſuch Lawes, Rules, Government and Diſcipline, as ſhall be made, decreed, declared moſt agreeable to the Word of God, and fit to be generally received in all Churches, by anbbPro. 11. 14. Eccleſ. 4. 9, 10, 11, 12.Prov 11:14Eccl 4:9Eccl 4:10Eccl 4:11Eccl 4:12 whole Parliament and Aſſembly of the moſt wiſe, ableſt, and beſt experienced Chriſtians, Nobles, Divines, after long debate and conſideration; or by the private raſh Opinions, and perchance paſſions, humours, of two or three private perſons, perhaps directed, ſwayed by particuler intereſts, relations, ends? Which is juſteſt, ſafeſt, or moſt remote from Tyrannicall, Arbitrary and Papall Government, for Churches, States, Perſons, to be all confined to certaine publicke Lawes and Canons, enacted by common conſent in Parliament, limiting who ſhall be admitted to, who ſecluded from the Congregation, Sacrament, communion of Saints, &c. and for what cauſes, offences, in certaine, &c. then to be left Arbitrary to the meer mercy, wills, determinations of the Miniſters and Elders of every particular Congregation, or to the pleaſures of Princes, or ſome few temporall Magiſtrates, without any Lawes or limits to reſtrain them? We all hold it the greateſt happineſſe, freedome of our Kingdom, and the chiefeſt part of our Priviledge, which we enjoy as free-men of England ccForteſoue de Laudibas logum Angliae. c. 36. Magna Charta, c. 29. The Petition of Right. 3 Carol. See …udge Crookes a…d Huttons Arguments concerning Ship-money.That we neither may, nor can be legally bound by any Lawes, Canons, Taxes, or Commands, but only ſuch as are made and impoſed on us by full conſent in Parliament: and not ſubject to the meere Arbitrary Lawes, Ordinances, wills, commands of our Princes, Magiſtrates, Iudges, Prelates, or any other private men. And ſhall it be then held the ſlavery, injury, and not rather the liberty or priviledge of particular Churches, and their members, to be ſubject only to ſuch Eccleſiaſticall Rules, Canons, Orders, Covenants, Government and Diſcipline as ſhall be publickly agreed on, conſented to, and ſetled in Parliament (to which all Churches, Chriſtians ſhall be equally obliged without exemption (then to be left at ſix and ſeven, to what Rules, Covenants, Orders, Cenſures, Government, Diſcipline, every private Miniſter, Elderſhip, or every major part of a congregation ſhall arbitrarily preſcribe unto their members as ſuitable to the Word? No doubt he that hath a doubtfull caſe in Law, would rather have the advice of many ſolid Lawyers then one; he that is ſicke in body, will give more credit to the opinion of the whole Colledge of Phyſitians upon debate, then to one or two Doctors, or Apothecaries. Whence the policies of all States, Churches in all Ages, have reſerved the power of making Lawes, and ſetling matters of greateſt moment to their moſt generall Councells, Parliaments, and Aſſemblies, not to Cabinet Counſells or Veſteries. Brother, it is, a true rule ofddPolit. l. 3. c. 7. 11, 12. Ariſtotle; that men are better governed by Laws, which continue conſtant, inpartiall, inflexible, then by Men whoſe luſts, paſſions, interests and p. 147private ends, doe for the moſt part byaſſe them awry; holds as well in Eccleſiaſticall, as civill Conſtitutions. Therefore this legiſlative power and Juriſdiction of Parliaments, and Synods, over particular Churches is ſo farre from being a prejudice or ſlavery to them, that it is as great a priviledge and freedome, as our Parliaments are to our Kingdomes, which onelyonly make binding Lawes for all, and the only meanes to free us from an arbitrary Government.

The third thing my xxVindication, p. 1….Brother objects is: Object. 3.That all theſe Churches where the Apoſtles Preached were of abſolute Authority among themſelves, reſpectively, and equall one to another; not one of them having juriſdiction over another. (The ſeven Churches of Aſia, the Churches of Epheſus, Corinth, Antioch, &c. exerciſing all juriſdiction within themſelves alone, not being ſubordinate to themſelves or any other, as others object.) And in the Primitive Churches next after Chriſt for two hundred yeares or more, the Government was almoſt popular, and every Church had equall power of ordaining and caſting out their Miniſter, and were independent one of another, as appeares by the Centuriſts. Cent. 1. c. 7. Tit de Conſo…iatione Eccleſiarum, and De Synodis privatis.

To this I anſwer.Anſw. 1. That there is no ſuch thing in the firſt Century, my Brother quotes, nor any thing in the ſecond, but that one particular Church, and Biſhop, was not then Lord and ſoveraign over another; but it ſaith not, they were not ſubject to the determinations of publick Synods. 2. That none of the Churches planted by the Apoſtles were abſolute, and Independent as you pretend. For firſt they were all ſubject to the Apoſtles rules and directions, both Churches, Miniſters, Elders, as is evident by the whole Hiſtory of the Acts, and all the Epiſtles written to thoſe Churches after they were planted, preſcribing Rules, and Directions to them for to follow; by Pauls ſending for the Elders of the Church of Epheſus to him, to Miletus, and giving them there a charge concerning themſelves and their flockes, Acts 20. 15. to 36. by …. Cor. 11. 18. That which commeth upon me daily, the care of all the Churches, &c. 1 Cor. 11. 34. The rest will I ſet in order when I come; by his commanding them to deliver the inceſtuous Corinthian to Sathan, 1 Cor. 5. 4, 5. & Tit. 1. 5, 6. Therefore they were not Independent or abſolute in themſelves, but ſubordinate to the Apoſtles.

2. Though they were not ſubordinate immediately one to another, as one ſingle Pariſh Church now, is not ſubordinate to another particular Church; nor the Churches of one City, Republike, Kingdom, ſubordinate to another; yet they were all ſubject to a Parliament, Synod, or combination of many Churches in caſes of differences, new opinions, &c. which concern the purity of Religion, the ſuppreſſing of Schiſmes, the common Peace or weale of all Churches, in which all have equall intereſt, as is cleare by theffSer Cent. 2 c. 7. Guliclmus, Appolonius, c. 3 6. Synodicall determination and decrees of the Apoſtles Elders, and Brethren at Ieruſalem, who ſent Decrees to all the Churches of the Gentiles to obſerve, Acts 15. throughout, &c. 21. 24, 25. which is thus expreſſed, Ch. 16. v. 4, 5. And as they went through the Cities they delivered them, THE DECREES FOR TO KEEPE THAT WERE ORDAINED OF THE APOSTLES AND ELDERS WHICH WERE AT HIERVSALEM. (And marke the happy fruites and effects of thoſe Decrees) And ſo was the Church eſtabliſhed in the Faith, and increaſed in number daily. It was well there were no Independents p. 148then; they would have quarrelled both this Synod and its Decrees, as**Reply to A. … p. 70. to 73. Vi…dication … 65. to 70. they doe moſt ſtrangly now, or ſought for to avoyd this unavoydable preſident, & argued as ſome doe now. What, we are Independent Congregations, abſolute and compleate within our ſelves, what hath the Church or Synod at Jeruſalem to doe to make Decrees for us to keepe, who are under Chriſt alone as our onelyonly King, Head, Governour, Law-giver; not under Apoſtles, Elders, Synods, or any other Church, who may not Lord it over us? Hence then I argue, that the Churches then were not Independent, becauſe they thus readily embraced, ſubmitted to the obſervation of theſe Synodall Decrees, which our Independent Churches will not ſtoop to; ſaying, Their Churches are abſolute intirely their owneggPag. 12. 4. who is Lord over them? Adde to this, that the Apoſtle in the 1 Cor. 11. 15. argues the unlawfulneſſe of womens praying without vailes, and of mens wearing long haire (ad never longer in England then now) in the Church of Corinth, from the very cuſtome of other Churches. Nevertheleſſe (ſaith he) if any man ſeens to be contentious (in oppoſing the premiſes) we have no ſuch cuſtome, NEITHER THE CHVRCHES OF CHRIST: where Paul from the cuſtome of all other Churches of Chriſt, condemnes the irregularity of ſome in the Church of Corinth: whence I argue. If the lawful, laudable cuſtomes only of all other or moſt of the Churches of Chriſt ought to oblige a ſiſter Church, that is ſingular, and different from them, to uniformity with them, in things convenient and juſt, as this Text manifeſts, then by like reaſon the juſt Decrees, and Canons of many Churches combined, ought to oblige particular Churches which are under their precincts.

3. Though the Church of Corinth did not exerciſe Juriſdiction, or claime a power over the Church of Philippi, nor one of the ſeven Churches exerciſe a Juriſdiction over the other, as they were ſingle Churches, and under ſeverall civill Government, whoſe Magiſtrates then were not Chriſtians; yet Paul, John, and the other Apoſtles held a juriſdiction over them, as their Epiſtles to them manifeſt, and they all combined in a Synod, had power by their Deputies one over another not as particular Churches,See Gulicimus Appollonius. but as a Synod wherein they were all combined; as the ſecond Century, cap. 7. Maſter Rutherford his due Right of Presbitires, Art. 15. p. 355. to 480. to whom I ſha;; refer the Reader: My Brothers Argument therefore is but this in ſubſtance.

The Church of Sepulchres hath no juriſdiction over Saint Androwes, nor the Church of Pauls over Weſtminſter, not the Church of England over the Church of France, or Scotland: Ergo a generall Councell, or Nationall Synod, wherein theſe Churches are all combined hath no juridiction or legiſlative Authority over them, nor any other particular congregation under their precincts. A doughty Argument, much like this in effect.

The Burrough of Weſtminſter hath no juriſdiction nor power to make binding Lawes for the Burrough of Southwarke; not the county of Kent for the county of Middleſex, nor any one City, County or Burrough in England power to preſcribe Lawes to one another Ergo all theſe counties, cities, burroughs aſſembled in Parliament, in their Knights, and Burgeſſes, have no power to make Lawes to bind any of them, nor the Kingdome. And what then becomes of our Parliaments Authority, and legiſlative power, if this kind of logick be admitted?

4. MyhhPage 42. to. v. 6. 57. Brother & other Independents generally grant, that every Congregation p. 149may and ought to give an account of their actions, The Apologeticall Narration, ſee Maſter Edwards Antapologia, p. 126, 127. to 151.cenſures, proceedings, and opinions to another private Church; therefore they are not abſolute nor ſimply Independent in regard of other particuler Churches, much leſſe then in reſpect of an whole Nationall Synod, Parliament or Presbitery; which reaſoniiMr-Edwards, Mr. Rutherford, Dr. Sicward. others having largely proſecuted, I ſhall but touch.

5. I demand, whether every particular Church or Congregation whatſoever, be ſuch an abſolute, compleat, independent body in it ſelfe, ſubject only unto Chriſt, &c. or only independent Churches and congregations? If Independent only, I pray ſhew your Magna Charta for ſuch a peculier priviledge, which no Churches elſe enjoy or challenge but onelyonly yours. If all particuler Churches enjoy this priviledge, then marke the conſequence: Papiſts, Arminians, Anabaptiſts, Sociniaas, Antinomians, Arrians, Familiſts, (and as one Maſter Williams an Independent affirmes, in Print, Mahumetans, Iewes, and all the ſeverall Sects of Religions in the world, muſtered up by Maſter Samuel Purchas in his Pilgrimage and Voyages,) muſt be abſolute and Independent to; nor may any Magiſtrates, Parliament, Synod, make Lawes to regulate, reclaime, ſuppreſſe, or puniſh them, becauſe they are ſubject to none but to Chriſt, and accountable onelyonly to him, and their conſciences free; then**An Anſwer to Mr. Prynnes 12. Queres. p. 2 3. avers, this in direct termes. every Sectary, Schiſmaticke, Hereticke what ſoever may gather and ſet up an Independent Church, of three or foure families, perſons in a corner; and neither King, Parliament, nor Presbiteries may queſtion, or ſuppreſſe them, becauſe they are immediatly ſubject to none but Chriſt. Then perſons queſtioned, excommunicated by their congregations, or ſuch members of your Churches, who either feare your cenſure or fall into any pett, or humour againſt your Miniſters, Elders, Government, may ſet up a new Church of their owne, and ſo avoyd both your juriſdiction and cenſures. In one word, this abſurd Paradox would open a large guppe to all Errours, Hereſies, all Sectaries, Schiſmaticks impious practiſes and opinions, without the leaſt impunity, reſtraint, or meanes of reformation.

6. This conceit (derived onelyonly from thekkAluarus Pelagius de planctu. Eccleſ. 1. Artic. 6. 13, 31, 34, 35, 37. Auguſtinus Triumphans. Caſſaneus Catalogus gloriae Mundi p. 7. 4. conſ…d.Eccl 1 Pope himſelf, who claimes this priviledge, that he is ſubject and accountable to none but Chriſt himſelfe in ſpirituall things, and is an Independent Church within himſelfe, as the Ieſuites with others affirme) makes every Independent Church or Miniſter a meere Pope, ſubject and accomptable to Chriſt alone. I beſeech you therefore (Deare Brother) tell me, how you can be ſaid to renounce the Pope, Popery, Antichriſt, and aboliſh them out of our Realme, to your utmoſt power, according to your Vow and Covenant; when as you baniſh onelyonly one Pope, and ſet up many, in making every Independent Miniſter and Congregation, a meer Antichriſtian Popell2 Theſ. 2. Obiect 5.2 Thess 2 exalting it above all that is called God, as immediately ſubiect to none but Chriſt.

My mmVindication. p. 33. to 37Brothers fifth Objection is: That Chriſt ſhould be very unfaithfull, careleſſe, and leave his Church to ſix and ſeven, if he had not preſcribed as exact a Church Government and Diſcipline for it under the Law, as under the Goſpel. And we ſhould have a mad world (he ſhould ſay Church) if it were left to Chriſtian Princes, Civill States or Parliaments, to ſet up ſuch a Church-government and Diſcipline, as they ſhould conceive were moſt ſuiteable to Gods Word, and the Lawes and cuſtomes of the Realm, and manners of their people.

p. 150I Anſwer 1. In generall,Anſw. In generall, that this is onelyonly words, not proofes; matters of fact (as this now controverted is) muſt be ever proved by reall viſible demonſtrations, not farre-fetched inferences, fancies, probabilities, ſuggeſtions, or pretended inconveniences of our owne deviſing. Therefore (Brother) trouble not the world any more with inferences, or illuſtrations of what is not, but produce ſome down-right Scripture proofes of what really is: what Philip ſpake in one ſence to our SaviournnIoh. 14. 8.John 14:8 Shew us the Father and it ſufficeth us; I ſhall ſay to you, ſhew us your Church-Government deliniated, preſcribed to all Churches in Scripture, in all particulars wherein we differ, and it ſhall ſuffice us; but your Inferences from the Tabernacle, Temple, Ezechiels viſion & theſe objected inconveniences, neither will nor can ſatisfie any man who hath any ſcience, conſcience or reaſon to guide his choiſe.

2. I anſwer; That Chriſt hath not been ſo extreamly negligent or careleſſe as to leave his Church under the Goſpel at ſix and ſeven, though he hath not been ſo exact in preſcribing, or eſtabliſhing a ſet forme of Church-Government and Diſcipline under the Goſpel, as he was in the Old Teſtament, in ſetting downe the patterne of the Tabernacle, Arke, Temple, under the Law, as you object. For Brother, your ſelfe acknowledge in your Margent, pag. 5. 6. (upon ſecond thoughts) that he hath not done it, though you affirme the contrary in your Text; Wil you I pray argue, that Chriſt is more careleſſe of his Church under the Goſpel then under the Law, becauſe the manner and time of Circumciſion; eating the Paſſeover, conſecrating of Prieſts, with all their accoutrements; the forme of the Tabernacle, Temple, with all the Services, Sacrifices thereto belonging, are more exactly and particularly ſet downe and preſcribed in the Old Teſtament, then the manner, time, or forme of Baptiſme, adminiſtring and receiving the Lords Supper, ordination of Miniſters, the model or faſhion of our Churches, and their neceſſary furniture are in the New: or becauſe the uſe of ſolemne Vowes and Covenants (your great Diana) the manner of ſolemnizing Faſts, ſanctifying the Sabbath, Feaſtivalls, Nationall Aſſemblies, &c. are more exactly delineated and preſcribed in the Old Teſtament, then the New? Or, which ſoares higher; was Chriſt more careleſſe of his Church before then under the Law, becauſe he gave them not the Law in writing as he did in after times? or careleſſe of the Church under the Law, becauſe he gave them not the Goſpel then, but Law alone? Brother, your ſelf acknowledge, that Chriſt hath left his Churches, childrens conſciences more free under the Goſpel, then they were under the Law,ooSee Chriſt on his Thron. The Proteſtation proteſted and Vindication paſſim. exempting them from the Ceremoniall Law, and all humane Ordinances, to which they were formerly obliged. Is he therefore careleſſe, or unfaithfull? I beſeech you Brother, take heede how you caſt dirt in Chriſts owne face by ſuch ſtrained inferences; or charge your Brother with no leſſe thenppVindication, p. 8. Hereſie, or hereticall Doctrin, by ſuch extravagant inferences, and incoherent Arguments: for fear you diſhonour both your Maſter and your ſelf.

3. Though Chriſt hath left no abſolute exact forme of Church-Government in Scripture for all Churches and Ages, yet he hath left hisqqPſalm. 1…9. 105. 2 Tim. 3. 15. …6, 17.Ps 1:9Ps 1:1052 Tim 3:152 Tim 3:62 Tim 3:17 Word, to be a light to the feete, and a Lanthorne to the pathes of all his Saints and Churches; and ſaid downe ſuch generall Preſidents, rules, and directions therein, as may ſerve for ordering, directing, and regulating of all Churches herein; yea he hath given us ſome more particular rules for ſome things which concerne the Government of his p. 151Churches, The Scripture hathrrGal. 6. 16 Epheſ. c. p. 5, & 6. 1 Tim. …. 3. 1 Cor. 10. 31, 32, 33. Phil. 4. 8, 9. 1 Pet. 2, 3. Rom. 12. 13.Gal 6:161 Cor 10:311 Cor 10:321 Cor 10:33Phil 4:8Phil 4:91 Pet 2:3Rom 12:13 generall Rules for our faith, life, manners, thoughts, words, actions, apparell, eating, drinking, praying, preaching, receiving the Sacrament, &c. applicable to all particular caſes and occurrences concerning them, though not particular punctuall rules for deciding all thoſe caſes of conſcience, and controverſies that frequently ariſe concerning them: yet Chriſt is not unfaithfull, becauſe he hath left his Church ſufficient rules, and meanes of ſalvation in generall or particular, to bring it ſafe to heaven.

4 The providing of godly and faithfull ſſMat. 9. 3… Epheſ. 4. 11. 12. 13. 2 Chron. 9. 8. Ier. 3. 15. c. 23. 4. Ezech. 34. 5. & Zach. 10.Matt 9:3Eph 4:11Eph 4:12Eph 4:132 Chr 9:8Jer 3:15Ezek 34:5Zech 10Miniſters, Magiſtrates, and Governours of the Church, to put good Laws, Diſciplin, and Government in execution, is a great part of Chriſts charge and care, as well as providing his Word, and a Government for his Church. Will you charge Chriſt then with negligence, and leaving his Church to ſix and ſeven, becauſe every Miniſter of Chriſt hath not the ſelfe-ſame meaſure of gifts, and endowments to diſcharge his Miniſtery? or, becauſe ſome Miniſters are more negligent in their places then others; and ſome ſheep are ttMat. 9. 36 Iohn 10. Acts 20. 29. 2 Pet. 2. 1. to 20. 1 Tim. 4. 1. to 2 Tim. 3. to 10.Matt 9:36John 10Acts 20:292 Pet 2:1–201 Tim 4:12 Tim 3left oft-times without a Shepheard, or committed to a Iudas, a Thiefe; or to Wolve…, falſe Teachers, Seducers, which teare, and devoure inſtead of feeding them? or becauſe he ſet not up, and maintained this forme of Church Government you now contend for as his, and none elſe beſide, in all Churches for ſo many hundred yeares together, but reſerved this honour in this latter age to ſome of you, (or rather to the Anabaptiſts and Browniſts, your Predeceſſors herein) to advance it. Brother, you may eaſily diſcerne by this, where your owne pretended inconveniences, and inferences will drive you at the laſt, if you rely upon them; I beſeech you therefore (as a loving Brother) to forbeare them for the future.

4. Whereas you object, Object. 4.**Vindication. p. 7.We ſhould have a mad world of it if Civill States, Magiſtrates, Kings and Parliaments ſhould ſet up ſuch a Government … they conceived to be agreeable to Gods Word, and the good Lawes and Cuſtomes of their Realmes. I anſwer.

1. That it is your own poſition,Anſw. vvVindication, p. 51. 70.that every particular man and Church ought to walke according to the rule of their own conſciences, and judgement, not anothers, Chriſt only being Lord of their conſciences. If then a whole Kingdome, Parliament, Church, or Realme ſhall conceive, and be perſwaded in their conſciences, that ſuch and ſuch a Church Government is moſt conſonant to Gods Word, moſt ſuiteable to their condition, and therefore ſhall upon ſolemne debate, after much ſeeking of God by Prayer and Faſting, make choiſe of this government before another, as by electing a Presbyteriall, rejecting an Independent way; What madneſſe, or inconvenience, meer ſlavery, tyranny, humane inv…ntions, ſuperſtitions, or corruption will this introduce? Shall they be Hereticks preſently for ſuch a choiſe, asxxPage 8. you define them? Shall private men have more liberty of choiſe, or conſcience then whole Nations, Synods, Parliaments; or more wiſedome, temper, knowledge, diſcretion, conſcience then they? Indeed I have read of one Parliament ſtiled theyyParliamentorum inſanum. Matthew Paris Hiſt. Angl. in Mad, and another thezzParliamentum Indoctorum. Thomas Walſingham, Hiſt. Angliae An. 400. p. 414 Speed p. 775. Sir Edward Cookes 4. Inſtitutes, ch. 1. unlearned, becauſe there were no Lawyers in it: and no doubt both Parliaments, Councells, Synods, generall Aſſemblies may, and doe ſometimes erre, and that groſly, as well as private perſons or congregations. But doubtleſſe all reaſonable men will and muſt acknowledge,**Eccleſ. 4. 9.Eccl 4:9 that two are better then one; a whole Court of Iuſtice leſſe liable to errour and corruption then a particul…r Judge; a whole Parliament then a Committee; an whole Synod then a private Conventicle or congregation: Then p. 152tell me in ſober ſadneſſe (good Brother) whether your Independent Aſſertion. **Vindication, p. 56. to 60. An Anſwer to Mr. Prynnes 12 queſtions. p. 2, 3.That every particular Miniſter hath power to gather, and ſet up a Church of his owne, Independent from any other, and to chooſe ſuch a Diſcipline, Government to themſelves as they CONCEIVE to be moſt ſuiteable to Gods Word (though in truth it be not ſo, but a meer CONCEITE, as I feare your New way is.) That particular Chriſtians have power to unite themſelves into a Church, and elect a Miniſter and Government of their owne choiſe, moſt agreeable, as they thinke, to the Word. And that every Sect and Perſon ought to have free liberty of conſcience in the exerciſe of what they beleeve: Or my Poſition, be likely eſt to produce more madneſſe in the world, or miſchiefes in the Church? Certainely it will be a madder world (and Church too indeed) when every private Miniſter and Chriſtian may follow their owne opinions, fancies, crochets, waies, every Sectary ſet up his owne congregation, ſect, and vent his owne erronious ſchiſmaticall Opinions without control: when every man ſhall have priviledge to doe **Iudges 17. 6. c. 18. 1. c. 31. 25.Judg 17:6What ſeemes right in his owne eyes, as if there were no King in Iſrael, no Parliament in England: when every Anabaptist, Enthuſiaſt, or brainſick Melancholico, ſhall not only build Churches in the ayre, different from all others, but ſet them up openly in our Cities, Counties, Kingdomes, without impediment, in contempt of Lawes, Parliaments, all Civill or Eccleſiaſticall Authority (as too many I feare doe now, and I hope the High Court of Parliament will remedy it in due time) becauſe they deem their owne fancies, Goſpel; their owne Juventions, Chriſts Oracles. Certainly the world, and Church will both be mad in good earnest, when ſuch a licentiouſneſſe ſhall be proclaimed under the Notion of Chriſtian Liberty, & every mans own private way, chriſtned with the Name of Christs Kingdom, &c. though it hath ſmall affinity with it. The God of peace, order, of his infinite merciemercy preſerve us ſafe from this Maniaca Inſania, this deadly madneſſe into which we are running, and hath already deſperately ſeized upon the Braines and hearts of many.

My nnVindication, p. 16. 32 66, 68, 69.Brothers ſixth Objection is this, Object. 6.That Parliaments, Councells, Synods are not now infallible, but ſubject unto errour, many of them having erred, and that groſly in former and late times: That neither Parliament, nor Aſſembly can now ſay, as that Synod, Act. 15. 28. It ſeemeth good to us, and to the Holy Ghoſt, they being not endued with an infallible ſpirit. Therefore they can make no binding Determinations, Lawes, Canons, Decrees in any Eccleſiaſticall matters, to oblige any particular Churches or chriſtians. Good Brother (writes he) for all your punctuall quotations of that Scripture, Acts 15. you doe not all this while tell us that which is the maine of all, which we finde in the 28. verſe. IT SEEMED GOOD TO THE HOLY GHOST and Ʋs, to lay upon you no other burthen then theſe neceſſary things. Now, Brother, we challenge you to ſhew us ANY PARLIAMENT, COVNCELL, SYNOD, EVER SINCE THE APOSTLES, that could or can ſay thus, It ſeemed good to the Holy Ghoſt and VsUs, to determine controverſies of Religion, to make and impoſe Lawes to bind all men, &c. Shew this to us at this time, and we will obey But if you cannot, AS YOV NEVER CAN, never let any man preſſe upon us that Scripture, that Synod WHICH HATH NO PARALELL in the whole world, and ſo is NO PRESIDENT, PATTERNE, FOR ANY COVNCELL, SYNOD, PARLIAMENT. p. 153Thus my Brother Burton concludes hence with abundance of confidence.

But ſweet Brother, Anſw.let not him who putteth on his harneſſe, boaſt as he that puts it off: receive your Anſwer firſt, and then be as vainly confident as you will … your obtuſe Argument afterwards, which I ſhall thus retort upon you. Firſt (I ſuppoſe) you will grant, That the Apoſtlesdd2 Pet. 1. … Mat 26. 19. 20. 1 Cor. 14. 37. 1 Pet. 4. 11.2 Pet 1Matt 26:19Matt 26:201 Cor 14:371 Pet 4:11 Preached, (as well a writ and determined) by an infallible ſpirit, and by the Holy Ghoſts Divine inſpiration, when as neither your ſelf, nor any other Independent, nor Presbiterial… Miniſter can infallibly thus Preach, write, or determine at this day: Ergo Brother (by your Argument) neither you, nor any other Miniſter muſt henceforth Preach unto, nor determine any Controverſies of Religion, or Church-government at this day, being not guided by any infallible Spirit, and becauſe you may poſſibly erre, and cannot ſay as the Apoſtles did, it ſeemes good to the Holy Ghoſt, and to us; and then Brother, of what value are all your Sermons, Books, and confident aſſeverations of the Divinity of your Independent way? your Diſciples and congregation may make waſt paper of them, inſtead of reading them, as the Oracles of God a ſome ignorants perchance eſteem them. 2. Chriſt and his Apoſtle, when they ordained Elders, and laid their hands upon them, did uſually eeIohn 20. 22, 23. Acts 2, … & 15. to 20. Acts 11. 15. …. c. 13. 1. to 5. c. 19. 1. to 7.John 20:22John 20:23Acts 2Acts 11:15give them the holy Ghoſt, and gift of tongues (who fel upon the parties ordained, and thoſe to whom they Preached) and to thoſe whom they ffMat. 3. 11. Acts 10. 34. to 4…. … 1. 15, 16, 17. c. 15. 8. c. …9. 1. to 7.Matt 3:11Acts 10:34Baptized (as the marginall texts aſſure us) which no Miniſters nor Elders can do now: Ergo no Miniſters may or can now ordain any Miniſters by impoſition of hands, nor baptize any children or men, nor preach the Goſpel to any, becauſe they cannot give them the gifts of Tongues, nor cauſe the Holy Ghoſt to fall upon them, as Chriſt and the Apoſtles did. 3.ggSee Exod. 20. & Deut. 2. to 20. &c, Levit. and Numbers throughout.Exod 20Deut 2 Moſes gave no civill nor judiciall Laws to the Iſraelites under the Law, but ſuch as he received immediately from God by an infallible Spirit. Ergo Kings and Parliaments at this day can make no civill temporall Lawes to governe their people by, becauſe they receive them not immediately from God, by an infallible ſpirit. 4. Chriſt ſent none to Preach the Goſpel, or adminiſter the Sacraments, but ſuch whom himſelf, immediatly called, ordained, furniſhed miraculouſly with gifts of tongues, and with the Holy Ghoſt, (A priviledge peculier to the Apoſtles, and ſome few others in their daies, not communicable to any ordinary Miniſters) and made Elders, and Biſhops by the Holy Ghoſt. hhSee Mat. 10 5, …. 28. 19, 20. Mat. 1…. 15, 16 Acts 20. 28. c. 13. 2 Rom. 1. 1. 1 Cor. 1. 1 Gal. 1. 1. See. (…) before.Matt 10:5Matt 10:28Matt 10:19Matt 10:20Matt 1:15Matt 1:16Acts 20:28Rom 1:11 Cor 1:1Gal 1:1Ergo No Miniſters but ſuch who are thus immediately enabled, endued and ordained by the Holy Ghoſt, may or ought to preach the Goſpel: And then where are all your Independent Miniſters, and Lay-preachers? I hope Brother by this time, you moſt renounce your Argument as abſurd, or elſe your Preaching, Church, Miniſtery, at leaſt your writings, will be little valued, which now you ſee are not infallible.

2. A poſſibility of erring, or ſome actuall errours in Councells, Synods, Parliaments, are no good grounds of rejecting all their determinations, Lawes. Edicts, but only ſuch as are apparently erronious and repugnant to the Scripture. Such iiActs 4. 19 20. c. 5. 28, 29, &c.Acts 4:19indeed you may diſobey, but to all others you kkRom. 13. 1 to 7. 1 Pet. 2. 15, 16.Rom 13:1–71 Pet 2:151 Pet 2:16must ſubmit, even in point of conſcience, as I have formerly proved. If you deny this, then marke the conſequence of your deniall. Miniſters may, and ſometimes actually doe erre, both in their preaching and writing; and I doubt Brother it is, or may be your own caſe: Ergo people muſt neither obey nor believe any thing they preach or write, but contemne all: Parliaments, Princes, Magiſtrates, Elders, Parents, Maſters, Tutors of all ſorts may, and oft-times actually doe ſwerve from truth, and Iuſtice p. 154in ſome of their Lawes, Orders, Precepts, commands, and Iudgements: Ergo their ſubjects, wives, children, husbands, ſchollars, pupills muſt receive no Lawes, Orders, Commands, or inſtructions from them, nor yet obey them in any thing which they ſhall preſcribe. Brother you may as rationally arguellIam. 3. 2.Jas 3:2 in many things we offend all: Ergo we muſt not endeavour to doe any thing that is good; Or conclude, in many things, and in making Lawes we erre all; Therefore we muſt obey no humane Eccleſiaſticall or civill Laws in which we can diſcern no apparent error. Brother, will you mm1 Tim. 5. …3.1 Tim 5:3drink no wine at all, as the Apoſtle gives Timothy adviſe to do, becauſe ſome have dranke poyſon in it, and you perchance may doe ſo to? Or ſhall none adventure to marry a good wife or husband, becauſe ſo many have met with bad? Anſwer me theſe queſtions, and then you need no other anſwer to what you object, but your own reply to them.

3. Admit Synods, Councells, Parliaments have ſometimes erred out of humane frailty; yet this is a moſt certaine truth, that they are not ſo apt or prone to erre, (having more helpes, meanes, aſſiſtances to keep them from erring, when they nnMat. 18. 20 Iohn 16. 15.Matt 18:20John 16:15are met together in the Name and feare of God) as private men, or Conventi…les of perſons leſſe learned, leſſe experienced, they being more able to diſcover and bolt out truthes by debate then they. This is the ground why Solomon concludes,ooEccleſ: 4 3 to 13. That two are better then on… ppProv. 11. 14Prov 11:14that in the multitude of Councellors there is ſafety; why the greateſt points of Religion and State, have in all ages been debated, reſolved not in Conclaves, Conventicles, Chambers, Cloſets; but in generall or nationall Councell…, Aſſemblies, Parliaments, as the moſt effectuall meanes to diſcover, ſuppreſſe errours, hereſies, and reſolve doubts; for which we have an unanſwerable pregnant preſident in the Old Teſtament, 2 Chron. 30. 1. to the end: where King Hezechiah, with all the Princes and Congregation of Iſrael and Iudah (aſſembled in full Parliament at Ieruſalem) upon ſolemn debate reſolved, AND ESTABLISHED A DECREE, to keep the Paſſeover in the ſecond monethmonth, becauſe they could not keepe it in the firſt, the Priests and people being not ſufficiently ſanctified: And another in the New: in the Chapter objected (Acts 15.) where the Apoſtles themſelves aſſemble a full Synod to debate and reſolve the great contr… verſie raiſed in the Church, concerning the neceſſity of Circumciſion. This then being an indubitable Verity, it is moſt certaine, that Parliaments, Generall, or Nationall Synods, and Councells, are the fitteſt of all others to make Lawes and Canons for all civill and Eccleſiaſticall matters in State or Church, becauſe they are leaſt ſubject to errour. And therefore there is great reaſon all their Lawes, Canons, Edicts ſhould be obeyed as juſt and good, but ſuch wherein there is apparant errour, and pregnant contrariety to the Scrip…re.

4. All determinations of men not immediatly directed by an infallible ſpirit …ven in Church-affaires, ought not to be condemned but ſubmitted to: ſince Paul reſolved ſome things of his kind by his owne private ſpirit vvithout the ſpirit of God, eſpecially inſpiring him; to which yet we all ſubmit, as is clear by 1. Cor. 7. …. 11, to 40. For that clauſe concerning the holy Ghost I ſhall give you a very full anſwer to it, Firſt it is cleare by Acts 15. 6. 7. 12, 13. 22, 23. that thoſe who uſed this expreſſion: It ſeemed good to the holy Ghost, and to us; wereqqVindication. p, 6…, not only Apoſtles indued with in infallible ſpirit: but likevviſe the ELDERS, BRETHREN, AND WHOLE CHURCH (OR Synod) then aſſembled at Ieruſalem. Now Brother you cannot ſay nor prove, that all the Elders, Brethren, and whole p. 155Church of Ieruſalem were infallibly inſpired: yet they all uſed this Language then, as well as the Apoſtles; therefore by the ſelf ſame Reaſon, Parliaments, Synods, Councells, may do it now, eſpecially where they …arneſtly ſeck to God for the Holy Ghoſts direction, aſſiſtance, ayde, by faſting and prayer▪ Secondly, God hath commanded all Chriſtians earneſtly to rrLuk 11. 13Luke 11:13pray for, and hath ſſRom. 15. 16 Tit. 3. 5. 2 Theſ. 2. c. 13. verſa 1, 2. & Iohn, 14. 16. Heb. 6. 4. Epheſ. 2. 22. Iam. 4. 5. 2 Iohn. 4. 13. Rom. 8. 12. 2 Tim. 1. 14.Rom 15:16Titus 3:52 Thess 2Heb 6:4Eph 2:22Jas 4:5Rom 8:122 Tim 1:14promiſed to give the holy Ghoſt and his Spirit to thoſe that ask him: yea, the Scripture is expreſſe, that the Holy Ghoſt and Spirit doth not only ſanctifie, comfort, live, dwell, and abide in the hearts, ſoules of Chriſts Miniſters and people for ever; but vv1 Cor. 6. 19.1 Cor 6:19avers that their very bodies are the Temples of the holy Ghoſt which dwelleth in them, that xxIoh. 16. 15John 16:15he ſhall lead his Church and people into all truth: why therfore they may not now ſay when Aſſembled in Parliament, or a Synod with ſincere hearts, deſirous to reforme and ſettle Church-government, as near as may be to the Scripture; It ſeemes good to the Holy Ghoſt and us (eſpecially when they have found an extraordinary providence and aſſiſtance from Heaven, which they have importuned in the work) as well as the Apoſtles, Elders, and Brethren then; ſince we and they have yy1 Cor. 12. 6 to 14. 1 Cor. 1. 121 Cor 12:6–141 Cor 1:12all one and the ſelf ſame ſpirit (though in a different meaſure) by which ſpirit we are all Baptized into one body; and have all been made to drinke into ONE SPIRIT. I cannot diſcerne.

Thirdly, all Chriſtians are expreſly commanded, tozzIude 20, Rom. 9. 23. 26, 27: Eph: 6: 18:Jude 1:20Rom 9:23Rom 9:26Rom 9:27 pray in the Holy Ghoſt; to pray in the Spirit, and ſing in the Spirit, in which duties the Spirit helpeth our infirmities: yea the Scriptures are direct; that Chriſtians are not onlyaaIoh: 3. 5: 6. 8: Eph: 1: 13: 2 Cor: 5: 5: 1 Cor: 14▪ 14: 11: 16: Regenerated, quickned, ſanctified by the Holy Ghoſt, and Spirit of Chriſt, and receive the earneſt and firſt fruits thereof;bbGal: 5: 16: 18: 25: but that they are lead by the Spirit, Walk in the Spirit, live in the Spirit, worſhip God in the Spirit, speak and bleſſe God in the Spirit; yea it is the greatccActs 2: 17: Ioel 2: 28:Acts 2:17Joel 2:28 promiſe under the Goſpel, that God will powre out his ſpirit upon all fleſh: that they ſhall receive the gift of the Holy Ghoſt, and beddLuke …: 15▪ 35: 41: c. 2: 25: Acts 2: 33: 38 c: 4: 31: c: 6: 3: 5▪ c: 7: 55: c. 9▪ 11: c: 10. 47: c. 11: 15 16. c: 13: 9: 52: Rom: 6: 5: and 6: 4: Iohn 7▪ 39: c: 15: 26:Acts 2:33Acts 2:38John 7:39 filled with him, whence we read that Steven, and ſundry others who were not Apoſtle…, were filled with the Holy Ghoſt, full of the Holy Ghoſt, partakers of the holy Ghoſt; and I hope Brother, you and all other godly Miniſters do both pray, and preach in, through, and by the Holy Ghoſt, and ſpirit of Chriſt: yea I doubt not but you inform your new Proſelites, Members, how by the ſpirits direction you gathered your Independent Church; preſcribed them your new Covenant, Diſcipline, Government, that you exhort, teach, inſtruct, comfort wounded ſoules, and reſolve their ſcrupulous conſciences doubts, by the aſſiſtance and guidance of the Holy Ghoſt; elſe all you doe, ſay, preſcribe, reſolve, is to little purpoſe; and the work of your Miniſtry wilbe very unprofitable; diſclaim but this, and all your new Congregation will ſoone diſclaim you for their Miniſter, they and we accounting all thoſe who either do or cannot pray and preach in and by the ſpirit of God, with ſome good evidence, and demonſtration thereof eeMat: 5: 13: Mar. 9: 49, 50.Mark 9:49Mark 9:50unſavery …alt, fit for nothing but to be caſt out and trampled under … of all men, as many hundreds of ſuch have been ſo ſerved of late.

If then all this be undenyable Scripture and experimentall Truth: why a Parliament of Godly Religious Lords and Commons, with an Aſſembly of Reverend Divines, now aſſiſted with the prayers of all godly people, to ſettle a Church-Government, Diſcipline, Worſhip, according to the will and word of Chriſt in all things, may not engrave this Motto: (It ſeemeth good to the Holy Ghoſt, and to us, to order and ſettle things thus, &c.) on all their determinations, reſolutions, (as p. 156Councels have uſually done in former time, from this very Te…t) you cannot re… der the leaſt dram of reaſon.Object. 3. If you alledge (which is all that can beffSee Mr: Goodwint Thromichia: p. 48: 49: 50: and his Serm: Feb. 25: 1643: Objected) that perchance all or the greateſt part of the Parliament, and Aſſembly are not i… dued with the ſanctifying ſpirit of God, therefore they cannot uſe this Language.

I anſwer, Firſt, this is **2. Chron. 6. 30. 2, Tim, 2, 19▪2 Chr 6:302 Chr 6:2onelyonly known to God, not you, who onelyonly kn…weth who are his, and hath made you no Iudges of their hear…s; whoſe perſons for the moſt part (I dare ſay) you do not …miliarly know. Secondly, admit there may be ſome few among them, who have not Gods ſanctifying ſpirit; Anſw.yet I doubt not but very many, if not the major part of them have, as their zealous actions and proceedings evidence to all the World, in deſpite of all jealou…ies, or …; and the … or a great part being ſuch; they may now as wel uſe this expreſſion, … the Apoſtles, Brethr…n, and whole Synod of Ieruſalem, whom you dare not …ver to be all reall Saints, endued with the infallible and ſanctifying ſpirit of God: So as, Brother, you might well have forb…rn, that ſco…e you put upon our Aſſembly and Parliament: A Cardinall in the C…clave at Viterbium, after almoſt 3. yeers agitation [As ggVindication: p. 16.many yeers **It is well Brother you have ſo be ſt…red your ſelfe, as not only to have founded but built a Church in far leſſe ſpace:AS WE HAVE BEEN ABOVT TO SET VP A REFORMATION, AND THE FOVNDATION NOT YET LAID] each Cardinall ambitiouſly aspiring to be the Pope, one of them r…ſe up, and ſaid, Domine, &c, Let us uncover the rooſ of this chamber, ſeeing that the Holy Ghoſt cannot get in unto us through ſo many Tiles: which I will not aggravate. Thirdly, it ishhVindication p: 68: your own Dogmaticall Reſolution, That in the Synod at Jeruſalem, onelyonly the Apoſtles were guided by the Holy Ghoſt and an infallible ſpirit, not all the Elders, Synod, and Brethren, who did but give their conſent to thoſe Decrees, as Softines, Tychicus, Timothy, and other Brethren joyned with Paul in his … Therefore becauſe the Apoſtles who had the leading Votes, were thus guided, and they conſented, they all joyned in this Language, It ſeemed good to the Holy Ghoſt and us. If then the Major or leading part of the Parliament and Aſſembly be now indued with Gods Holy Spirit; they may all by like reaſon joyne in the ſame Dialect, becauſe they conſent to what thoſe determine and …nact, who are aſſiſted and guided by the Spirit. 4. God many times for the benefit of his Church doth indue unregenerate men with extraordinary gifts, though not with ſaving gr…s of his ſpirit, and make them Prophets, propagators of his Truth; as is clear by the examples ofiiNumb. 22: & 23 & 24:Num 22 Ba… kk1 Sam: 10, 11, 121Saul, amongſt the Prophets,llIohn 11: 49: to 53:John 11:49–53 Caiphas, mmActs 5, & Ioh: 6: 70: 71:Acts 5Gama…, Iudas, and infinite others, by daily experience as wel Miniſters and People; as he made uſe ofoo2 Cron: 36: 22, 23: Ezr: 1 … to 9: c: 3. 76. 5: 13: to 17: c: 6: 3. to 14: c: 7: 7: to 121 c: 8: 1: Eſay 44, 28:Isa 44:28 Cyrus, Darius, Artaxerxes with other heathen Princes to build his Temple, and reſtore his worſhip in it; and therefore admit the moſt you can imagine of the members of the Parliament and Aſſembly (which deſerve the higheſt, honourable, chriſtian reſpect our hearts or tongues can yeeld them) there being at leaſt ſome true Nathaniels and Stephens among them, filled with the Holy Ghoſt, and ſo many armies of prayers in the ſpirit daily ſent up unto Heaven, to bring downe the ſpirit of truth and holineſſe upon all their Perſons and Reſolutions; we cannot but in chriſtian charity expect and beleeve, that all they reſolve on may have, It ſeemed good to the Holy Ghoſt, and us, inſcribed on its front, until the contrary ſhal evidently appeare. Therefore there is not the leaſt ſhadow of reaſon rendred by you, but that you and yours ſhould make good what you have promiſed in the objected paſſage:ppVindication, p. 69: Shew this to us and WE WILL OBEY.

And thus Deare Brother (ſeeing truth is …eareſt to you and me, and that which I hope we both unfainedly aime at) I have fully and freely anſwered all your pretended Objections againſt the Eccleſiaſtical legiſlative power and Iuriſdiction of Parliaments, Councels; yea the ſubſtance of your whole Vindication, in defence of the Independent way, in ſuch ſort as I truſt will fully ſatisfie both your ſelf and others whom you have miſled. If I ſhal be ſo happy as to heare from you, That I have won my Brother, and reclaimed him from an … dangerous By-path▪ I ſhall exceedingly rejoyce in it, and bleſſe God for it; and you and I ſhal moſt joyfully depart from off the publick Theatre likeqqM…nucij Felicis, Octavius, at the end: Cecilius, Octavius, and Menucius Felix, … hac ſati hilareſque diceſſimus; Caecilius quod crediderat, Octavius gaudens quod vicerit; Et ego, quod hic crediderit, & hic vicerit.

What elſe remaines of this Treatice, ſhal by Gods aſſiſtance be ſupplyed in due ſeaſon. In the meane time, I ſhall implore the bleſſing of Heaven upon this for our States and Churches ….

FINIS.

End of the text · William Prynne, Truth Triumphing Over Falsehood (1645)